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Introduction: Gendering Gerson Notes Introduction: Gendering Gerson 1. For the most recent biography of Gerson, see Brian Patrick McGuire, Jean Gerson and the Last Medieval Reformation (University Park, P.A.: The Pennsylvania State University Press, 2005). 2. For a summary of the feminist critiques of Gerson’s attitudes toward women, see Wendy Love Anderson, “Gerson’s Stance on Women,” in A Companion to Jean Gerson, ed. Brian Patrick McGuire (Leiden, 2006), 307–314. Dyan Elliott has set Gerson’s misogynist polemics against female visionaries within the context of a wider crisis in clerical authority. See Dyan Elliott, “Seeing Double: John Gerson, the Discernment of Spirits and Joan of Arc,” American Historical Review, 107, no. 1 (2002): 26–54. Nancy Caciola interprets Gerson’s particu- larly misogynist response to the interpretative problem raised by female visionaries as reflective of his opposition to the pro-English prophecies of Birgitta of Sweden. See Nancy Caciola, Discerning Spirits: Divine and Demonic Possession in the Middle Ages (Ithaca and London: Cornell University Press, 2003), 291–319. 3. For the interdependence of critical gender analysis and the integration of women’s history with history as it is more generally understood, see Joan W. Scott, “AHR Forum: Unanswered Questions,” American Historical Review, 113, no. 5 (2008): 1422–1429. 4. See Chapter 1 below. 5. Joan Wallach Scott, “Gender: A Useful Category of Historical Analysis,” American Historical Review, 91 (1986): 1053–1075. 6. This is why using the Virgin Mary to rethink the family and the power of the clergy played a part in the collective response to fourteenth-century religious, health, and political crises. See Miri Rubin, “Europe Remade: Purity and Danger in Late Medieval Europe,” Transactions of the Royal Historical Society, 11 (2001): 101–124. 7. For example, see Carolyn Walker Bynum, Jesus as Mother: Studies in the Spirituality of the High Middle Ages (Berkeley, Los Angeles, and London: University of California Press, 1982): 110–262; Jo Ann McNamara, “An Unresolved Syllogism: The Search for a Christian Gender System,” in Confl icted Identities and Multiple Masculinities: Men in the Medieval West, ed. Jacqueline Murray (New York and London: Garland Publishing, 1999), 1–24; R.N. Swanson, “Angels Incarnate: Clergy and Masculinity from Gregorian Reform to Reformation,” in Masculinity in Medieval Europe, ed. D.M. Hadley (London and New York: Longman, 1999), 160–177; and Barbara Newman, God and the Goddesses: Vision, Poetry, and Belief in the Middle Ages (Philadelphia: University of Pennsylvania Press, 2003); Tanya Stabler Miller, “What’s in a Name? Clerical Representations of Parisian Beguines (1200–1328),” Journal of Medieval History, 33, no. 1 (2007): 60–86. 166 Notes 167 8. Joan Wallach Scott, “Gender: Still a Useful Category of Analysis?” Diogenes, 57, no. 7 (2010): 9. 9. Kate Cooper, The Virgin and the Bride: Idealized Womanhood in Late Antiquity (Cambridge, Mass.: Harvard University Press, 1996); Ruth Mazo Karras, “Thomas Aquinas’s Chastity Belt: Clerical Masculinity in Medieval Europe,” in Gender and Christianity in Medieval Europe: New Perspectives, ed. Lisa M. Bitel and Felice Lifshitz (Philadelphia: University of Pennsylvania Press, 2008), 52–67; Maureen C. Miller, “Masculinity, Reform, and Clerical Culture: Narratives of Episcopal Holiness in the Gregorian Era,” Church History, 72, no. 1 (2003): 25–52. 10. Dyan Elliott, “The Three Ages of Joan Scott,” American Historical Review, 113, no. 5 (2008): 1390–1403. 11. In this sense, the book both looks at how gender informs politics and politics informs gender. See Scott, “AHR Forum,” 1425. 12. Jo Ann McNamara, “The Rhetoric of Orthodoxy,” in Maps of Flesh and Light: The Religious Experience of Medieval Women Mystics, ed. Ulrike Wiethaus (Syracuse, N.Y.: Syracuse University Press, 1993), 24–27. 13. For Gerson’s contributions to concepts of academic authority, see Douglass Taber, “Pierre d’Ailly and the Teaching Authority of the Theologian,” Church History, 59, no. 2 (1990): 174; Daniel Hobbins, Authorship and Publicity before Print: Jean Gerson and the Transformation of Late Medieval Learning (Philadelphia: University of Pennsylvania Press, 2009); and Yelena Mazour-Matusevich, “Jean Gerson (1363–1429) and the Formation of German National Identity,” Revue d’histoire ecclésiastique, 101, no. 3–4 (2006): 963–987. For natural rights, see Brian Tierney, “Dominion of Self and Natural Rights before Locke and after,” in Transformations in Medieval and Early Modern Rights Discourse, ed. Virpi Mäkinen and Petter Korman (The New Syntheses Historical Library, 59) (Dordrecht: Springer, 2006), 173–203. For a summary of scholarship citing the effects of Gerson’s con- ciliar thought on the founders of early modern understandings of constitu- tional government that suggests that these early modern thinkers and their modern interpreters have misunderstood Gerson, see Cary C.J. Nederman, “Conciliarism and Constitutionalism: Jean Gerson and Medieval Political Thought,” History of European Ideas, 12, no. 2 (1990): 189–209. For mysti- cism see Yelena Mazour-Matusevich, Le siècle d’or de la mystique française: un autre regard: étude de la littérature spirituelle de Jean Gerson (1363–1429) à Jacques Lefèvre d’Etaples (1450–1537) (Milan: Archè, 2004). For pastoral care, see Lee Daniel Snyder, “Gerson’s Vernacular Advice on Prayer,” Fifteenth- Century Studies, 10 (1984): 161–176; D. Catherine Brown, Pastor and Laity in the Theology of Jean Gerson (Cambridge: Cambridge University Press, 1987); and Larissa Taylor, Soldiers of Christ: Preaching in Late Medieval and Reformation France (New York: Oxford University Press, 1992). For church reform, see Steven Ozment, “The University and the Church: Patterns of Reform in Jean Gerson,” Medievalia et Humanistica, 1 (1970): 111–126, and Homo Spiritualis: Johannes Tauler, Jean Gerson and Martin Luther, 1209–1216 (Leiden, 1969), 49–83; Louis B. Pascoe, Jean Gerson: Principles of Church Reform (Leiden, 1973); G.H.M. Posthumus Meyjes, Jean Gerson – Apostle of Unity: His Church Politics and Ecclesiology (Leiden, 1999), 21–22; Mary Edsall, 168 Notes “Like Wise Master Builders: Jean Gerson’s Ecclesiology, Lectio Divina, and Christine de Pizan’s Livre de la Cité des Dames,” Medievalia et Humanistica, N.S. 27 (2000), 33–56. 14. For this position, see D. Catherine Brown, Pastor and Laity; Yelena Mazour- Matusevich, “Late Medieval Care and ‘Counseling’: Jean Gerson (1363–1429) as a Family Pastor,” Journal of Family History 29 (2004): 153–167, and “Late Medieval Control of Masculinity: Jean Gerson.” Revue d’histoire ecclésiastique 98, no. 3–4 (2003) 418–437; Brian Patrick McGuire, “Late Medieval Care and Control of Women: Jean Gerson and his Sisters,” Revue d’histoire ecclésiastique, 92, no. 1 (1997): 5–37; and Anderson, “Gerson’s Stance on Women,” 307–314. 15. For this position, see McNamara, “The Rhetoric of Orthodoxy,” 24–25; Barbara Newman, “What did it Mean to Say ‘I Saw’,” 41, Caciola, Discerning Spirits, 285–319. Dyan Elliott and Daniel Hobbins both try to explain Gerson’s misogynist polemics with respect to his intellectual, political and pastoral situation but still must admit the misogynist tone and effects of his work. See Elliott, “Seeing Double,” and Daniel Hobbins, “Gerson and Lay Devotion,” in A Companion to Jean Gerson, ed. Brian Patrick McGuire (Leiden: Brill, 2006), 41–78. 16. Mazour-Matusevich, “Late Medieval ‘Counseling’.” 17. Gerson makes these critiques most clearly in two sermons, which he deliv- ered before the French royal court in 1392 and 1405 respectively. These are Accipietis virtutem and Vivat rex. See Jean Gerson, Oeuvres complètes, 10 vols. in 11, ed. Palémon Glorieux (Paris, Tournai, Rome: Desclée, 1960–1973), 7.2: 431–449 and 1137–1185. 18. For Gerson’s defense of academic privileges and consensus, see Gallia quae viris semper in Oeuvres, 10:10. For academic authority, political rights and rep- resentative government, see Gerson Vivat rex, 7.2: 1137–1185. As Miri Rubin suggests, the pressure for representative and collective decision-making was widespread in the time in which Gerson was working. See Rubin, “Europe Remade,” 100. For a discussion of Gerson’s Vivat rex within the broader con- text of late medieval communal understandings of rights, Jeannine Quillet, “Community, Counsel and Representation,” in The Cambridge History of Political Thought c. 350–1450, ed. J.H. Burns (Cambridge: Cambridge University Press, 1988), 539–540. 19. Gilbert Ouy, “Humanism and Nationalism in France at the Turn of the Fifteenth Century,” in The Birth of Identities: Denmark and Europe in the Middle Ages, ed. Brian Patrick McGuire (Copenhagen: C.A. Reitzel, 1996), 107–125 and “Discovering Gerson the Humanist: Fifty Years of Serendipity,” in A Companion to Jean Gerson, 79–132. 20. For Gerson’s skillful navigation of the available forums for circulating his work, see Hobbins, Authorship and Publicity. For his conscious adjustment of his arguments for different audiences, see Jean Gerson, Gerson bilingue: Les deux rédactions, latine et français, de quelques oeuvres du chancelier parisien, ed. Gilbert Ouy (Paris: Honoré Champion, 1998). 21. Yelena Mazour-Matusevich, “Gerson’s Legacy,” in A Companion to Jean Gerson, 356–399, and “Jean Gerson’s Legacy in Tübingen and Strasbourg,” The Medieval History Journal, 13 (2010): 259–286. 22. Daniel Hobbins, “The Schoolman as Public Intellectual. John Gerson and the Late Medieval Tract,” American Historical Review, 108 (2003): 1308–1337, Notes 169 and Authorship and Publicity, 140–141. For the nobility’s interest in Gerson’s sermons, see Hobbins, Authorship and Publicity, 158–159. 23. Jean Gerson, De Probatione Spirituum and De examinatione doctrinarum, in Oeuvres complètes, 10 vols in 11, ed. Palémon Glorieux (Paris, 1960–1973) [here- after, Oeuvres], 9:184 and 467. For discussion of these texts, see Dyan Elliott, “Seeing Double,” and Proving Women: Female Spirituality and Inquisitional Culture in the Later Middle Ages (Princeton and Oxford: Princeton University Press, 2004), esp. 273–296. Also, Caciola, Discerning Spirits, 289–315. 24. Newman, God and the Goddesses, 283–290, esp. 286 and 289–290.
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