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Additional resources for Approaching Medieval English Anchoritic and Mystical Texts (Christianity and Culture: Issues in Teaching Research)
79). 65 Nicholas Watson, ‘The Methods and Objectives of Thirteenth-Century Anchoritic Devotion’, The Medieval Mystical Tradition in England, ed. Marion Glasscoe, Exeter Symposium IV (Cambridge, 1987), pp. 138–9. 66 Savage, ‘Solitary heroine’, p. 67. Watson comments: ‘Juliana dramatises the choice the anchoritic audience has had to make in turning from the world, manifesting its costliness, its rightness and not least its heroic nature’ (‘Methods and Objectives’, pp. 139–40) THE WILDERNESS AND MEDIEVAL ANCHORITIC SPIRITUALITY 33 matters, but in the wilderness context still dangerous.
10 On the Desert Fathers and their influence on medieval English anchoritic spirituality, see also the essay by E. A. Jones in this volume. 11 Robert C. , The Life of St. Anthony, Classics of Western Spirituality (London, 1980), p. 9. In Ancrene Wisse, the Seven Deadly Sins also appear in the form of wild animals lurking in the wilderness: see the epigraph to this essay. 12 The Old English poem Guthlac A places Guthlac ‘on þam anade’ [in the desert] (ll. , Two Lives of St Cuthbert: A Life by an Anonymous Monk of Lindifarne and Bede’s Prose Life (Cambridge, 1940), p.
36 The problem of maintaining physical, mental, spiritual and emotional detachment from the world also occurs repeatedly in medieval teaching on the anchoritic life. The literal wilderness was not only a place where individuals could encounter God but also a symbolic state that represented many past interactions between God and his people. Thus Basil the Great (330–379), a hermit who later became bishop of Caesarea, declared: I am living . . in the desert in which the Lord lived. Here is the oak of Mamre; here is the ladder going up to heaven, and the stronghold of the angels which Jacob saw .
Approaching Medieval English Anchoritic and Mystical Texts (Christianity and Culture: Issues in Teaching Research) by et al Dee Dyas (Editor)