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• W2072109105 abstract "Reviewed by: Women of God and Arms: Female Spirituality and Political Conflict, 1380-1600 Larissa Juliet Taylor Women of God and Arms: Female Spirituality and Political Conflict, 1380-1600. By Nancy Bradley Warren. (Philadelphia: University of Pennsylvania Press. 2005. Pp. x, 264. $55.00.) I must preface my review of Women and God and Arms by stating that I am an historian and the author is a literary scholar. My comments therefore reflect my expectations as a historian. In this book, Warren explores the . . . central roles played by 'women of God'—female saints, devout lay women, and monastic women—as 'women of arms'—rulers, fighters, diplomats and participants in propaganda (p. 2). Using primarily literary sources, she argues that the roles were interdependent, for female spirituality was explicitly or implicitly used by women for political and sometimes military goals. The book covers a wide range of women, from Colette of Corbie, Margaret of York, Anne d'Orléans, Margaret of Anjou, Christine de Pizan, Isabel of Castile, [End Page 386] Elizabeth Barton (the Nun of Kent) to Elizabeth I. These are important case studies to test Warren's hypothesis that notions of female spirituality empowered political figures, but the choice of subjects was not obvious to me as an historian. Warren emphasizes Spain, England, and Burgundy, with forays into France. Why not the Italian peninsula? By simply pushing the coverage dates back a bit, she could have added Saint Catherine of Siena. Joan of Arc, who is mentioned in a chapter title, seems to fit perfectly with the goals of the book, and yet her role is limited to serving as the missing link between Christine de Pizan and Margaret of Anjou. Why not explore Joan, like Isabel of Castile, as a woman who embodied spiritual, military, and political goals? I suspect the answer is that Joan of Arc does not fit Warren's classification—instead of employing symbols of female spirituality to gain power, Joan combined non-gendered religious symbols and beliefs with the emblems and accessories of knighthood and chivalry. Warren explores at length the concept of symbolic capital, by which women could use spiritual power to serve political and even military ends. That women in power (of any sort) used such symbolic capital is not in doubt, and Warren provides excellent examples. Similarly, she demonstrates the discomfort level this could provoke in men. As an historian I would like to have seen more non-literary sources used to support what is essentially a historical argument about politics and gender. The strongest of the case studies is Warren's Chapter 4, on Isabel of Castile and the construction of queenship, which examines in greater depth areas she explored in Isabel the Queen: Life and Times. The author argues that Isabel cultivated . . . a persona of pious queenship . . . [and that] female spirituality and sanctity served to clothe Isabel's political power in a non-threatening guise and to make it culturally acceptable (p. 89). She analyzes the importance of Martín de Córdoba's Jardín de nobles donzellas, which helped Isabel present and re-present herself at critical time periods during the reign. The Jardín speaks of female inferiority; yet by using the list of qualities Martín de Córdoba offers as appropriate to pious women, Isabel is able to be a shining example who acts as a holy warrior on a mission from God. The juxtaposition of pious feminine virtues counterbalances the potentially threatening image of the warrior queen. In the final chapters, Warren uses sixteenth-century English examples to show that . . . the medieval past persisted in animating the present into the seventeenth century, even among Protestants. [M]anifestations of medieval female spirituality continued to shape contemporary political relations and to provide a battleground upon which conflicts to define identities were fought (p. 167). I agree fully that medieval prototypes of holy women and warriors continued to shape gender representations at the highest levels among both Catholic and Protestant women. To some degree, however, I would suggest that Warren does not give enough credit to the actual power of some of the women she studies. While using literary exemplars to extend and legitimize [End Page..." @default.
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• W2072109105 title "Women of God and Arms: Female Spirituality and Political Conflict, 1380-1600 (review)" @default.
• W2072109105 doi "https://doi.org/10.1353/cat.2007.0215" @default.
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