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Additional info for Approaching Medieval English Anchoritic and Mystical Texts (Christianity and Culture: Issues in Teaching Research)

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63 Solitaries also belonged to other communities, which must often have intersected with the local community in complex ways. Most important would have been the relationship with the confessor, though it is not a relationship modern scholarship has generally been able to recover, except inasmuch as it may be recorded by some of our mystical and anchoritic texts. The anchorite, in particular, might have responsibility for a small household. And then there are the further communities (which might include textual communities) of other solitaries.

B. 190. 53 On 2 May 1479, Henry Andrew made his vow to follow the hermit life henceforth. On the same occasion, his wife Alice made a vow of perpetual chastity. See Testamenta Eboracensia: a selection of wills from the Registry at York, vol. III, ed. James Raine, Surtees Society xlv (1864) pp. 343–4. 54 The author gives four reasons why people choose the life of an anchorite. We have already encountered his somewhat surprising first reason: ‘the opportunity of living according to one’s pleasure without hard work’ (p.

49 For whom, see Clay, Hermits and Anchorites, chs 4–5. 50 This is a point to which I shall return in my forthcoming study. Rolle’s ‘defensiveness’ and ‘self-justi- ficatory’ tendencies are treated by Watson, Richard Rolle and the Invention of Authority, esp. pp. 43–52. 51 See V. Davis, ‘The Rule of St Paul, the First Hermit, in Late Medieval England’, Studies in Church History xxii (1985), pp. 203–14. 52 H. C. Maxwell-Lyte and M. C. B. 190. 53 On 2 May 1479, Henry Andrew made his vow to follow the hermit life henceforth.

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