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The Wisdom of the Beguines: The Forgotten Story of a Medieval Women’s Movement
The beguines began to form in various parts of Europe over eight hundred years ago, around the year 1200. Beguines were laywomen, not nuns, and thus did not take solemn vows and did not live in monasteries. The beguines were a phenomenal movement that swept across Europe yet they were never a religious order or a formalized movement. But there were common elements that rendered these women distinctive and familiar, including their common way of life, their unusual business acumen, and their commitment to the poor and marginalized. These women were essentially self-defined, in opposition to the many attempts to control and define them. They lived by themselves or together in so-called beguinages, which could be single houses for as few as a handful of beguines or, as in Brugge and Amsterdam, walled-in rows of houses (enclosing a central court with a chapel) where over a thousand beguines might live—a village of women within a medieval town or city. And each region of Europe has its own beguine stories to tell.
Among the beguines were celebrated spiritual writers and mystics, including Mechthild of Magdeburg, Beatrijs of Nazareth, Hadewijch of Brabant, and Marguerite Porete, who was condemned as a heretic and burned at the stake in Paris in 1310. She was not the only beguine suspected of heresy, and often politics were the driving force behind such charges. Certain clerics defended beguines against charges of heresy, while other women had to go undercover by joining a Benedictine or Cistercian monastery.
Amazingly, many beguine communities survived for a long time despite oppression, wars, the plague, and other human and natural disasters. Beguines lived through—and helped propel—times of great transition and reform. Beguines courageously spoke to power and corruption, never despairing of God’s compassion for humanity. They used their business acumen to establish and support ministries that extended education, health care, and other social services to the vulnerable. And they preached and taught of a loving God who desired a relationship with each individual person while calling to reform those who used God’s name for personal gain.
What strength of spirit protected the lives of these women and their beguinages? What can we learn from them? What might they teach us? The beguines have much to say to our world today. This book invites us to listen to their voices, to discover them anew.
Among the beguines were celebrated spiritual writers and mystics, including Mechthild of Magdeburg, Beatrijs of Nazareth, Hadewijch of Brabant, and Marguerite Porete, who was condemned as a heretic and burned at the stake in Paris in 1310. She was not the only beguine suspected of heresy, and often politics were the driving force behind such charges. Certain clerics defended beguines against charges of heresy, while other women had to go undercover by joining a Benedictine or Cistercian monastery.
Amazingly, many beguine communities survived for a long time despite oppression, wars, the plague, and other human and natural disasters. Beguines lived through—and helped propel—times of great transition and reform. Beguines courageously spoke to power and corruption, never despairing of God’s compassion for humanity. They used their business acumen to establish and support ministries that extended education, health care, and other social services to the vulnerable. And they preached and taught of a loving God who desired a relationship with each individual person while calling to reform those who used God’s name for personal gain.
What strength of spirit protected the lives of these women and their beguinages? What can we learn from them? What might they teach us? The beguines have much to say to our world today. This book invites us to listen to their voices, to discover them anew.
202 pages, Hardcover
First published October 14, 2014
About the author
Laura Swan
8 books23 followersI am passionate around restoring the voices and contributions of women to the Christian movement. They made major contributions to Christian theology, composed music, translated Scripture into their local vernacular, preached, taught, and were leaders. Thus, two of my nonfiction books seek to correct this. I've also written/published on aspects of Spirituality. Visit my YouTube station (@BenedictineSister Laura). I am currently seeking a home for my first completed novel, The Hannah Document.
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December 15, 2018
What I think about when I hear the word Beguine
A 15th century picture of an actual Beguine (from Wikipedia)
I'm not much of a non-fiction reader, but a couple of years ago this book was featured in a powerpoint like display on my local library's website. I added it to my to-read list & promptly forgot about it. But my local library's deletion policy is fairly brisk, & this month I have been trying to get through some of my older shelvings.
The Beguines were a Medieval Women's movement (according to Swan it only died out in 2013, but it does sound like there have been some recent attempts to revive it since this book was written) They were like nuns, but not so tied to the Catholic Church. I had the (unreasonable) hope that the Beguines would have a more feminist bent. And I guess they did, if you call being staunch enough to suffer 100 lashes, banishment & being burnt at the stake for their beliefs. These (& the male versions Beghards - out of the scope of this book) did lots of good work but the Church still exercised a lot of control on how these women lived.
As other reviewers of this book mentioned, some of this text was a bit dry. It shouldn't take me two weeks to read such a short book, even if it is non-fiction. But, just as I was about to hit skim mode I read the penultimate chapter, Were the Beguines Heretics? This was fascinating & Swan had uncovered a surprising amount of information.
This earned the book an extra star.
Edit: Just wanting to make it clear that I'm not decrying the Beguines good work & usefulness in their communities. I know I was expecting too much from this book.
A 15th century picture of an actual Beguine (from Wikipedia)
I'm not much of a non-fiction reader, but a couple of years ago this book was featured in a powerpoint like display on my local library's website. I added it to my to-read list & promptly forgot about it. But my local library's deletion policy is fairly brisk, & this month I have been trying to get through some of my older shelvings.
The Beguines were a Medieval Women's movement (according to Swan it only died out in 2013, but it does sound like there have been some recent attempts to revive it since this book was written) They were like nuns, but not so tied to the Catholic Church. I had the (unreasonable) hope that the Beguines would have a more feminist bent. And I guess they did, if you call being staunch enough to suffer 100 lashes, banishment & being burnt at the stake for their beliefs. These (& the male versions Beghards - out of the scope of this book) did lots of good work but the Church still exercised a lot of control on how these women lived.
As other reviewers of this book mentioned, some of this text was a bit dry. It shouldn't take me two weeks to read such a short book, even if it is non-fiction. But, just as I was about to hit skim mode I read the penultimate chapter, Were the Beguines Heretics? This was fascinating & Swan had uncovered a surprising amount of information.
This earned the book an extra star.
Edit: Just wanting to make it clear that I'm not decrying the Beguines good work & usefulness in their communities. I know I was expecting too much from this book.
May 31, 2018
Years ago, there was a “feminist” T-shirt I used to see that read “A woman needs a man like a fish needs a bicycle.” The story of the beguines brought back this memory, and it’s an intriguing story, which Laura Swan sets forth in a well-written and accessible volume. Until I read this book, I had no idea who or what they were.
Briefly, the beguines were a lay (i.e., they weren’t nuns who took vows) women’s religious movement that began circa 1200 A.D. principally in the Low Countries (the area now Holland, Belgium, Flanders, northern France) and spread across most of Western Europe, including Italy (where they were known as penitentia or penzoccheres) and Spain (where they were known as beatas). Beguines lived alone or in communal groups ranging from a few to several hundreds. They were single, widowed or divorced (or women who had simply left bad or unhappy marriages), and celibate, although beguines were free to leave their beguinages and marry or otherwise go their own ways. The beguines sought to imitate the simplicity and poverty of the early apostles, and some beguines, particularly those in Italy who aligned themselves with the Franciscans or in France who ultimately became the Poor Clares, practiced varying degrees of asceticism.
Men, including priests and bishops who served as their confessors or protectors could come and go as visitors. Beguines were fiercely independent, self-supporting (or they supported one another), pious, and smart, who managed their own finances and properties. They were also fiercely independent in their desire to read and learn Scripture, in their prayer lives, their charitable works.
The late medieval ages were an era in which the Catholic hierarchy (popes, chiefly) often issued "interdicts" to regions of Europe where there was political disagreement with Rome - i.e., the Pope forbade the celebration of Mass and receipt of the church’s sacraments, often for years. In this form of "mass excommunication", ordinary people, along with Rome’s political enemies, were all deprived of important spiritual nourishment as a means of punishing dissent. Although beguines were not able to celebrate Mass or administer sacraments, nevertheless they were not going to be deprived of the consolations and spiritual benefits of prayer, study, learning, preaching, homilies and/or teaching all of which they engaged in. Their spiritual services were often joyous celebrations of their faith with music, preaching, singing, teaching, agape meals and fellowship (or sistership as the case may be).
Beguines often made alliances with secular authorities to keep the Church authorities off their backs - literally - authorities who resented their independence, coveted (and often seized) their property. One of the quid pro quo's for the secular authorities' protection was that the beguines established and operated hospitals for the sick, leprosariums for lepers, provided food and shelter for the indigent, and kept many poor women out of prostitution. As property owners, they paid taxes to secular authorities, which provided said a financial incentive to protect beguines and their communities. Certain craft guilds, however, put pressure on local governments to inhibit or prohibit certain beguine business activities - e.g., cloth weaving - to suppress beguine competition with the trades of the guilds. ("Crony capitalism" has deep roots.)
Of course, being women, who were smart, fiercely independent in the management of their spiritual and secular affairs, and all-too-willing in some instances to call out the corruption of the organized Church, this drew the ire, disapproval and persecution of the Catholic Church in general and the Inquisition in particular. One of the sources of Church criticism that was particularly sexist involved the beguines' study and exposition of the theology of the Holy Trinity which was felt to be "too deep" for beguines to tackle, let alone a subject on which women could have or express legitimate opinions. As Church suppression of the beguines increased, many of their writings were deemed heretical and were banned and burned. As Ms. Swan points out, although the Inquisition destroyed much of the beatas' writings and records in Spain, the Inquisition kept meticulous records of its own efforts to stamp out the movement. In doing so, the Inquisitors have given us much historical information about the women the Inquisition persecuted.
The beguine/beata/penitentia-penzocchere movement pre-dated the Protestant Reformation for the most part, although you can see in some of the theological statements a sort of “proto-Protestantism” where a direct relationship with God through the Holy Spirit, without the intermediary of the Church, including receipt of the sacraments, was sufficient for salvation. As a perceived if not actual threat to the “authority” of the Church, the beguines were persecuted and accused of being sexually promiscuous, heretics, witches, and other spiritual “crimes” that brought varying degrees of punishment including confiscation of property, excommunication, physical torture and burning at the stake. Many were forced into (“locked up in”) convents. Being swept up in wars, plagues, and other European political and social conflicts that destroyed their homes and claimed their lives, the beguines faded away, although there were beguinages on a limited scale that survived into the 20th century. Supposedly, the “last beguine” passed away in 2013.
The chapters on “Beguine Compassion” and “Beguine Spirituality” are the two best chapters in the book. The beguines were fierce prayer intercessors for the sick, the dying and the departed, especially souls in purgatory. As Christians, they “walked the walk” - which most Christians will tell you will get you in trouble if not killed. The practice of meditation upon and adoration of the Blessed Sacrament (the embodiment of Christ in the consecrated host), was a major focal point in the religious practices of many beguines, some to the point of being overcome with spiritual ecstasy.
Finally, a shout-out here to author David James Duncan, who references the beguine movement in his book “God Laughs and Plays”. It was the first I had heard of them, and from there discovered Ms. Swan's book. Thanks, David.
Briefly, the beguines were a lay (i.e., they weren’t nuns who took vows) women’s religious movement that began circa 1200 A.D. principally in the Low Countries (the area now Holland, Belgium, Flanders, northern France) and spread across most of Western Europe, including Italy (where they were known as penitentia or penzoccheres) and Spain (where they were known as beatas). Beguines lived alone or in communal groups ranging from a few to several hundreds. They were single, widowed or divorced (or women who had simply left bad or unhappy marriages), and celibate, although beguines were free to leave their beguinages and marry or otherwise go their own ways. The beguines sought to imitate the simplicity and poverty of the early apostles, and some beguines, particularly those in Italy who aligned themselves with the Franciscans or in France who ultimately became the Poor Clares, practiced varying degrees of asceticism.
Men, including priests and bishops who served as their confessors or protectors could come and go as visitors. Beguines were fiercely independent, self-supporting (or they supported one another), pious, and smart, who managed their own finances and properties. They were also fiercely independent in their desire to read and learn Scripture, in their prayer lives, their charitable works.
The late medieval ages were an era in which the Catholic hierarchy (popes, chiefly) often issued "interdicts" to regions of Europe where there was political disagreement with Rome - i.e., the Pope forbade the celebration of Mass and receipt of the church’s sacraments, often for years. In this form of "mass excommunication", ordinary people, along with Rome’s political enemies, were all deprived of important spiritual nourishment as a means of punishing dissent. Although beguines were not able to celebrate Mass or administer sacraments, nevertheless they were not going to be deprived of the consolations and spiritual benefits of prayer, study, learning, preaching, homilies and/or teaching all of which they engaged in. Their spiritual services were often joyous celebrations of their faith with music, preaching, singing, teaching, agape meals and fellowship (or sistership as the case may be).
Beguines often made alliances with secular authorities to keep the Church authorities off their backs - literally - authorities who resented their independence, coveted (and often seized) their property. One of the quid pro quo's for the secular authorities' protection was that the beguines established and operated hospitals for the sick, leprosariums for lepers, provided food and shelter for the indigent, and kept many poor women out of prostitution. As property owners, they paid taxes to secular authorities, which provided said a financial incentive to protect beguines and their communities. Certain craft guilds, however, put pressure on local governments to inhibit or prohibit certain beguine business activities - e.g., cloth weaving - to suppress beguine competition with the trades of the guilds. ("Crony capitalism" has deep roots.)
Of course, being women, who were smart, fiercely independent in the management of their spiritual and secular affairs, and all-too-willing in some instances to call out the corruption of the organized Church, this drew the ire, disapproval and persecution of the Catholic Church in general and the Inquisition in particular. One of the sources of Church criticism that was particularly sexist involved the beguines' study and exposition of the theology of the Holy Trinity which was felt to be "too deep" for beguines to tackle, let alone a subject on which women could have or express legitimate opinions. As Church suppression of the beguines increased, many of their writings were deemed heretical and were banned and burned. As Ms. Swan points out, although the Inquisition destroyed much of the beatas' writings and records in Spain, the Inquisition kept meticulous records of its own efforts to stamp out the movement. In doing so, the Inquisitors have given us much historical information about the women the Inquisition persecuted.
The beguine/beata/penitentia-penzocchere movement pre-dated the Protestant Reformation for the most part, although you can see in some of the theological statements a sort of “proto-Protestantism” where a direct relationship with God through the Holy Spirit, without the intermediary of the Church, including receipt of the sacraments, was sufficient for salvation. As a perceived if not actual threat to the “authority” of the Church, the beguines were persecuted and accused of being sexually promiscuous, heretics, witches, and other spiritual “crimes” that brought varying degrees of punishment including confiscation of property, excommunication, physical torture and burning at the stake. Many were forced into (“locked up in”) convents. Being swept up in wars, plagues, and other European political and social conflicts that destroyed their homes and claimed their lives, the beguines faded away, although there were beguinages on a limited scale that survived into the 20th century. Supposedly, the “last beguine” passed away in 2013.
The chapters on “Beguine Compassion” and “Beguine Spirituality” are the two best chapters in the book. The beguines were fierce prayer intercessors for the sick, the dying and the departed, especially souls in purgatory. As Christians, they “walked the walk” - which most Christians will tell you will get you in trouble if not killed. The practice of meditation upon and adoration of the Blessed Sacrament (the embodiment of Christ in the consecrated host), was a major focal point in the religious practices of many beguines, some to the point of being overcome with spiritual ecstasy.
Finally, a shout-out here to author David James Duncan, who references the beguine movement in his book “God Laughs and Plays”. It was the first I had heard of them, and from there discovered Ms. Swan's book. Thanks, David.
July 9, 2016
5 Stars for the actual beguines: Laywomen who realized that their fates were not dependent on husbands or religious vows.
Women who shucked the high Medieval norms of femininity and the confines of the institutional Church.
Women who established safe havens for other women and children: “Court beguinages functioned as fairly independent villages within (or adjacent to) a town or city, with the women in control — and safe from thieves or marauding gangs. The women were also, for the most part safe from rape there” (53).
Women who were businesswomen and challenged and threatened the guilds.
Women who provided for their own education themselves in literature, art, and medicine and ensured that other women had access to education regardless of their economic class.
Women who preached and spread the message of the Gospel, and even had the support of some clergy.
Women who became so influential that they were targets of the higher members of the institutional Church and were eventually disavowed by the Council of Trent.
The more I learn about Medieval women, the more I am in awe of them.
--------
I very much enjoyed learning about the beguines, but Swan’s recitation of the women’s biographies was dry at times.
Women who shucked the high Medieval norms of femininity and the confines of the institutional Church.
Women who established safe havens for other women and children: “Court beguinages functioned as fairly independent villages within (or adjacent to) a town or city, with the women in control — and safe from thieves or marauding gangs. The women were also, for the most part safe from rape there” (53).
Women who were businesswomen and challenged and threatened the guilds.
Women who provided for their own education themselves in literature, art, and medicine and ensured that other women had access to education regardless of their economic class.
Women who preached and spread the message of the Gospel, and even had the support of some clergy.
Women who became so influential that they were targets of the higher members of the institutional Church and were eventually disavowed by the Council of Trent.
The more I learn about Medieval women, the more I am in awe of them.
--------
I very much enjoyed learning about the beguines, but Swan’s recitation of the women’s biographies was dry at times.
August 12, 2024
The Beguines embody what it means to be a servant for God.
They used their gifts and circumstances for His glory in order to serve others. They served women, children, the sick, the poor, etc. They used their artistic and literary skills to share the gospel to the public.
Of course, there's going to be interesting theology since it's the middle ages. But I really appreciate how they stood for truth and repeatedly called for reform.
They strove for a personal relationship with God, and placed their identity in Christ. Not in how the world defined them. So cool.
They used their gifts and circumstances for His glory in order to serve others. They served women, children, the sick, the poor, etc. They used their artistic and literary skills to share the gospel to the public.
Of course, there's going to be interesting theology since it's the middle ages. But I really appreciate how they stood for truth and repeatedly called for reform.
They strove for a personal relationship with God, and placed their identity in Christ. Not in how the world defined them. So cool.
November 16, 2014
Much if not most of women's experience has languished in the dark shadows of history. Around 1980 scholars became interested in a medieval movement of independent women known as beguines and began unearthing historical records about their way of life. The Wisdom of the Beguines: The Forgotten Story of a Medieval Women's Movement by Laura Swan illuminates the development and growth of the beguines from its formation around 1200 until the death of the last beguine in 2013. Swan presents a well-documented, amply footnoted academic study which is quite readable. On occasion she creates an imaginary stroll into a beguinage to draw the reader into her story.
Swan tells us that beguines were from every social and economic class and their ages ranged from about fourteen up to their eighties or beyond. She describes them:
While the majority of monasteries for women were located in the countryside, most beguinages were established in urban areas. The beguines were excellent businesswomen and owned property. Some made their living in the world of finance, while others were registered merchants or worked in the emerging textile industry. They composed music, illuminated texts, translated scriptures from Latin into the vernacular, wrote poetry, and preached.
The beguines' business endeavors were motivated by their need to finance their ministries to the poor. The beguines were dedicated to contemplation and prayer. Many great mystical writings, such as those by Mechthild of Magdeburg and Catherine of Siena, came from beguines. Yet they were equally dedicated to living the gospel life through action. They established infirmaries and orphanages, attended the dying, educated children, and cared for lepers. For the beguines, ministry was as important as attendance at prayer—a radical idea at the time.
Swan offers a picture of beguines across Europe in their daily lives in beguinages, their ministries, their compassion and spirituality, their roles as preachers and performers, and their literary works. As independent women making their own decisions in areas such as business, finance, and spirituality, they faced opposition from men who were threatened by their actions and sought to control them. Many were accused of heresy and faced the Inquisition. Swan doesn't shy away from addressing the question of whether the beguines were heretics.
I first heard of the beguines twenty-five years ago when I was moved by works by some beguine mystics. At the time, very little information was available about the extent or details of this remarkable group of women, so I dove into Swan's book with great anticipation. I wasn't disappointed.
by Barbara Heming
for Story Circle Book Reviews
reviewing books by, for, and about women
Swan tells us that beguines were from every social and economic class and their ages ranged from about fourteen up to their eighties or beyond. She describes them:
Self-supporting and single or widowed, these women stood out for their spiritual and personal independence, preaching in public and debating with select theologians and biblical scholars... For the most part, beguines were free to make their own life choices and to move about their town or city as they wished (as long as they had a companion with them), and women of every family status would become beguines: they were unmarried or widowed, or they would leave their husbands, or raise children alongside. And they could cease being beguines and get married.
While the majority of monasteries for women were located in the countryside, most beguinages were established in urban areas. The beguines were excellent businesswomen and owned property. Some made their living in the world of finance, while others were registered merchants or worked in the emerging textile industry. They composed music, illuminated texts, translated scriptures from Latin into the vernacular, wrote poetry, and preached.
The beguines' business endeavors were motivated by their need to finance their ministries to the poor. The beguines were dedicated to contemplation and prayer. Many great mystical writings, such as those by Mechthild of Magdeburg and Catherine of Siena, came from beguines. Yet they were equally dedicated to living the gospel life through action. They established infirmaries and orphanages, attended the dying, educated children, and cared for lepers. For the beguines, ministry was as important as attendance at prayer—a radical idea at the time.
Swan offers a picture of beguines across Europe in their daily lives in beguinages, their ministries, their compassion and spirituality, their roles as preachers and performers, and their literary works. As independent women making their own decisions in areas such as business, finance, and spirituality, they faced opposition from men who were threatened by their actions and sought to control them. Many were accused of heresy and faced the Inquisition. Swan doesn't shy away from addressing the question of whether the beguines were heretics.
I first heard of the beguines twenty-five years ago when I was moved by works by some beguine mystics. At the time, very little information was available about the extent or details of this remarkable group of women, so I dove into Swan's book with great anticipation. I wasn't disappointed.
by Barbara Heming
for Story Circle Book Reviews
reviewing books by, for, and about women
September 25, 2014
After listening to a tour guide’s inadequate description of the beguines in Brugge, Belgium, Swan began a quest to uncover the truth behind this little understood woman’s movement that started in early to mid-1000’s and continued throughout Europe until the French revolution. At a time when women were held in about the same regard as a beast of the field without any rights, the beguines keen business acumen and literacy levels were exceptional. Typically not directly affiliated with the church, the beguines were loosely organized groups of women from all walks of life who wished to pursue a spiritual path while teaching and aiding the poor. These groups were self-supporting, often self-educated and although many men were threatened by the beguines, the women repeatedly gained the respect of both the clergy and layperson.
Due to the nature of the beguine’s work and their place in society, little was ever recorded of their lives or beliefs so Swan’s research provides a rare glimpse into this nearly forgotten movement. It is obvious that a great deal of work went into uncovering lost or underappreciated documents in order to reveal what being a beguine entailed. The writing is smooth and while sometimes repetitive, presents a window into life during the Middle Ages. This will appeal to both history buffs and theology students.
Due to the nature of the beguine’s work and their place in society, little was ever recorded of their lives or beliefs so Swan’s research provides a rare glimpse into this nearly forgotten movement. It is obvious that a great deal of work went into uncovering lost or underappreciated documents in order to reveal what being a beguine entailed. The writing is smooth and while sometimes repetitive, presents a window into life during the Middle Ages. This will appeal to both history buffs and theology students.
March 10, 2015
Laura Swan's history of the Beguines is for me, a groundbreaking book. The author identifies this historic group as a type of early women's liberation movement, which it certainly was. As far back as the twelfth century, the Beguines, some noblewomen and some peasant, were determined to live independently of men. They formed their own homes and villages, compiled their own rules, compassionately saved other women who were without resources, and even took on women shamed with pregnancy, helping to raise their children. Not to be confused with nuns, the Beguines lived free of Church authority. Among them were mystics and businesswomen of independent means. It shocks me that this is the first book that delves into the movement as a whole. Theirs is a fascinating story that deserves telling. Bravo to Laura Swan for bringing these brave women to our attention.
January 8, 2015
I read a synopsis of this book in the "New Arrivals" section of my library's website, and it sounded interesting. It tells of a religious movement for women in the Middle Ages that was independent of the church. Heck, I didn't think there was much that happened in Europe in the Middle Ages that was independent of the Church. These were women who tended to the sick and the poor, and actually had the audacity to preach as if they were men. They also often owned land that the church coveted and tried in several cases to make its own. Amazingly enough, some of these groups lasted into the 20th century. And somehow I never heard of them. So the history was fascinating, but the telling of it was a bit dry and not totally objective.
August 14, 2023
I was delighted to learn that the Beguines existed: of course they don't teach you in school that there were groups of women forming intentional living communities in the 1200s in Europe. And not only that, but the residents, while deeply religious, formed communities that were not directly under the rule of the Church. I didn't realize that generally you to be wealthy to become a nun back then (when you joined a convent contrubutions for room and board were required so most nuns came from nobility).
Also, the Church heirarchy could impose interdiction as a political tool and prevent churches from providing spiritual care in a region at a local when secular governments were being uncooperative.
I find it fascinating and inspiring that Beguines operated in a space between the church and the state as religious laywomen, able to serve communities spiritually when formal clergy couldn't.
And their residents came from diverse socieoeconimic backgrounds and lived independently IN THE MIDDLE AGES. They were businesswomen and medical care providers and social workers and they self governed within their own walls without male leadership or taking lifelong chasity vows like nuns. Knowing they existed changes how I think about this period of history, and gives me hope for the possibilities of what intentional living communities could be in the present.
The book itself wasn't the most engaging read; lots of author commentary was written as sweepingly grandiose oversimplified claims presented as staements of fact, and while the cultural commentary was helpful, the level of scholarship research was more detail than I needed. But overall an interesring concept to learn about.
Also, the Church heirarchy could impose interdiction as a political tool and prevent churches from providing spiritual care in a region at a local when secular governments were being uncooperative.
I find it fascinating and inspiring that Beguines operated in a space between the church and the state as religious laywomen, able to serve communities spiritually when formal clergy couldn't.
And their residents came from diverse socieoeconimic backgrounds and lived independently IN THE MIDDLE AGES. They were businesswomen and medical care providers and social workers and they self governed within their own walls without male leadership or taking lifelong chasity vows like nuns. Knowing they existed changes how I think about this period of history, and gives me hope for the possibilities of what intentional living communities could be in the present.
The book itself wasn't the most engaging read; lots of author commentary was written as sweepingly grandiose oversimplified claims presented as staements of fact, and while the cultural commentary was helpful, the level of scholarship research was more detail than I needed. But overall an interesring concept to learn about.
June 18, 2024
My disappointment was only partly the fault of the book.
I kept coming across the concept of Beguines in feminist books, especially a recent couple dealing with the concept of witches. Beguines really sounded like sisters doing it for themselves and not like a slightly different kind of nun, which is why I suggested this book for my feminist book club.
Well, according to Swan, the Beguine movement was entirely about Christianity. I pondered (essentially just to make it more interesting to me, who is not interested in Christian spirituality) whether it could be conceived of as some radical feminist (not that kind) separatist movement that was *of its time* and therefore linked to Christianity, but I struggled to convince myself. The only nod I found was seeing God as a feminine force, which was footnoted as having a precedent in Judaism that I really must look up. (Obviously she looks like Alanis Morrisette.) But that was about it.
And, you know what, fine. The author is a Benedictine sister and can write about what interests her. However, the book really struggled to draw out themes. It really felt like lists of facts/biographies rather than a synthesis of facts, and in that way it failed for me as a non-fiction book. I appreciate the author's research though and am glad someone has chronicled these women who were to various degrees resisting orthodoxy. Myself, I'll just stick to witches.
I kept coming across the concept of Beguines in feminist books, especially a recent couple dealing with the concept of witches. Beguines really sounded like sisters doing it for themselves and not like a slightly different kind of nun, which is why I suggested this book for my feminist book club.
Well, according to Swan, the Beguine movement was entirely about Christianity. I pondered (essentially just to make it more interesting to me, who is not interested in Christian spirituality) whether it could be conceived of as some radical feminist (not that kind) separatist movement that was *of its time* and therefore linked to Christianity, but I struggled to convince myself. The only nod I found was seeing God as a feminine force, which was footnoted as having a precedent in Judaism that I really must look up. (Obviously she looks like Alanis Morrisette.) But that was about it.
And, you know what, fine. The author is a Benedictine sister and can write about what interests her. However, the book really struggled to draw out themes. It really felt like lists of facts/biographies rather than a synthesis of facts, and in that way it failed for me as a non-fiction book. I appreciate the author's research though and am glad someone has chronicled these women who were to various degrees resisting orthodoxy. Myself, I'll just stick to witches.
July 24, 2024
feminist woman-only utopia who??
In all seriousness, I thought this book was okay. It seemed a bit repetitive - the author constantly kept repeating facts that had been mentioned in multiple chapters and hardly reworded the statements, so it seemed verbose.
Theologically, it was classic mysticism. I disagree with the idea that the beguine movement was an unnatural phenomenon that was dispersed around Europe without connection. I believe there was a general rise in spirituality during the medieval age, and this correlated with the Beguine movement. Sure, there was no purposeful and collaborative creation across the continent, but it was also not a monolith.
However, I enjoyed the amount of research in the book. I love love love to learn about women and their lives, and I just made a list of new women saints to look into thanks to the author! Also, can I just say, St. Julian of Norwich should have joined a beguinage!
In all seriousness, I thought this book was okay. It seemed a bit repetitive - the author constantly kept repeating facts that had been mentioned in multiple chapters and hardly reworded the statements, so it seemed verbose.
Theologically, it was classic mysticism. I disagree with the idea that the beguine movement was an unnatural phenomenon that was dispersed around Europe without connection. I believe there was a general rise in spirituality during the medieval age, and this correlated with the Beguine movement. Sure, there was no purposeful and collaborative creation across the continent, but it was also not a monolith.
However, I enjoyed the amount of research in the book. I love love love to learn about women and their lives, and I just made a list of new women saints to look into thanks to the author! Also, can I just say, St. Julian of Norwich should have joined a beguinage!
December 4, 2023
Mentions a lot of beguines and the different ways they lived, but doesn't dive super deep into any of their philosophical views. It's more of a history book than I thought when I first got it. It's good for what it is, if not a little boring. I would still recommend it to anyone wanting to learn about the beguines for the first time, though.
August 26, 2015
A good overview of the Beguines, who were women who heeded a spiritual calling but did not become nuns from roughly the 12th to 18th centuries in Europe. Beguines lived in communities ("Cities of Ladies"), supported themselves through crafts such as lace-making and professions such as teaching. They took no vows, but lived lives of simplicity and regular spiritual practices such as study of scripture, helping the poor, prayer, and fasting.
Swan's book is a bit dry and could benefit from some maps and photographs of beguinages, but it is well researched and clearly written. Scholars would like a few more citations throughout, but there is a good selection of sources for the reader's further inquiry. This book is worth having if for nothing more than the engaging portrait of a noble woman (not a Beguine, but from that era) on the cover. Roger van der Weyden's Portrait of a Woman in a White Headdress is hypnotic, intriguing, and more captivating even than the Mona Lisa. Look into those eyes and heed that smile if you would know women's experience of religion and life itself in the Middle Ages and Renaissance.
Swan's book is a bit dry and could benefit from some maps and photographs of beguinages, but it is well researched and clearly written. Scholars would like a few more citations throughout, but there is a good selection of sources for the reader's further inquiry. This book is worth having if for nothing more than the engaging portrait of a noble woman (not a Beguine, but from that era) on the cover. Roger van der Weyden's Portrait of a Woman in a White Headdress is hypnotic, intriguing, and more captivating even than the Mona Lisa. Look into those eyes and heed that smile if you would know women's experience of religion and life itself in the Middle Ages and Renaissance.
May 19, 2015
This is a much-needed historical book on a religious movement that existed in Roman Catholicism from around 1000 AD up to the French Revolution. So much of the history of women in Christianity has been destroyed or buried that it is a joy to see this piece surface.
Any student of Christianity, religious life and/or women's history may like this book.
Recommended.
Any student of Christianity, religious life and/or women's history may like this book.
Recommended.
February 17, 2018
Although The Wisdom of the Beguines was definitely interesting and the research evidently most competent, Swan's writing, in some places with all the verve of a grocery list, left much to be desired,
September 25, 2018
Great introduction to a subject I had never even heard of a few weeks ago. Does get a bit repetitive (just skip Chapter 2 altogether) and WARNING: was written by a nun so will wax a bit preachy sometimes. But otherwise a great, well-researched read. Perfect reading for a trip to Belgium.
April 23, 2016
G O A L S
March 6, 2024
This is a review for myself. I went down this rabbit hole of midieval womens' spirituality out of curiosity after hearing about Marguerite Porete at a dim sum luncheon with fellow translators of poetry (I recently co-translated the poems of 17th century poet Catharina Regina Von Greiffenberg with Joanne Epp and Sarah Klassen.) I got out Marguerite Porete's Mirror of Simple Souls and it was only when I read the introduction that I discovered she was a beguine. So who were the beguines? I wanted to know and checked for books at my local library. Hence, my discovery of Laura Swan's The Wisdom of the Beguines.
The Wisdom of the Beguines gave me the full historical context I needed, but curiosity is a funny thing. The book gave me context but not necessarily inspiration. I kind of want spiritual inspiration and perhaps was hoping that finding out more about the context of Marguerite Porete's world would help me find it. I'm not finding inspiration yet either in the Mirror of Simple Souls which I read slowly and out loud to myself in chunks at night. Recently I found a Youtube video where a narrator reads Porete's words to a background of solemn ambient music that resembles chanting. The slow meditative recitation by this female narrator sinks the words in more deeply until suddenly I'm asleep. The combination of the recitation, the music, and the stunning artwork accompanying the Youtube showing a woman with no facial features except for this rosy, golden aura emanating from her like a peacock's tail has left a mark on me but in a way I can't quite describe. It's not inspiring so much as it is ... well, you just have to be there. Like on my couch, watching and listening to the Youtube, while the snow is falling on a late winter afternoon in Winnipeg. Or in the damp winter quarters of a beguinage in the lowlands where Marguerite is gently reading by candle light to her fellow beguines the thoughts she has collected after a lifetime of praying, meditating, and living a life in imitation of Jesus.
Perhaps I'm seeking my way into a mature woman's spirituality through all the literary and artistic ways I know how as a poet, translator, artist and seeker -- a way the author of The Wisdom of the Beguines, Laura Swan might well understand as the motivation for writing as a woman at all.
The Wisdom of the Beguines gave me the full historical context I needed, but curiosity is a funny thing. The book gave me context but not necessarily inspiration. I kind of want spiritual inspiration and perhaps was hoping that finding out more about the context of Marguerite Porete's world would help me find it. I'm not finding inspiration yet either in the Mirror of Simple Souls which I read slowly and out loud to myself in chunks at night. Recently I found a Youtube video where a narrator reads Porete's words to a background of solemn ambient music that resembles chanting. The slow meditative recitation by this female narrator sinks the words in more deeply until suddenly I'm asleep. The combination of the recitation, the music, and the stunning artwork accompanying the Youtube showing a woman with no facial features except for this rosy, golden aura emanating from her like a peacock's tail has left a mark on me but in a way I can't quite describe. It's not inspiring so much as it is ... well, you just have to be there. Like on my couch, watching and listening to the Youtube, while the snow is falling on a late winter afternoon in Winnipeg. Or in the damp winter quarters of a beguinage in the lowlands where Marguerite is gently reading by candle light to her fellow beguines the thoughts she has collected after a lifetime of praying, meditating, and living a life in imitation of Jesus.
Perhaps I'm seeking my way into a mature woman's spirituality through all the literary and artistic ways I know how as a poet, translator, artist and seeker -- a way the author of The Wisdom of the Beguines, Laura Swan might well understand as the motivation for writing as a woman at all.
September 15, 2022
The portrayal of the Beguines in this book smells too strongly of hagiagraphical material to make these medieval women into modern Charismatic Catholics with a large dose of current feminism. In other words anachronism seeps through. It feels like the author has used the word "preaching" with way too many of these women, in a time when public preaching by women was simply unaccepted. Furthermore, with their strong sense of obedience to the will of God, how many of these sincere women would simply walk over the simple Biblical teaching of "not suffer a woman to teach a man"?
The book does give a broad view of the Beguine "movement," including areas where they were known by other names and had somewhat differing emphases. As such, the book would probably be better titled as "An Overview of the Medieval Women Mystics."
Having just previously read Walter Simons book "City of Ladies," I would recommend that book as having a more neutral viewpoint. Simons book is more scholarly, while this book is more of a personal peek into the spiritual life and character of the Beguines. If only the author had not injected so much of (what I assume to be) her own spiritual views anachronistically, the story would have been more informing and believable.
The book does give a broad view of the Beguine "movement," including areas where they were known by other names and had somewhat differing emphases. As such, the book would probably be better titled as "An Overview of the Medieval Women Mystics."
Having just previously read Walter Simons book "City of Ladies," I would recommend that book as having a more neutral viewpoint. Simons book is more scholarly, while this book is more of a personal peek into the spiritual life and character of the Beguines. If only the author had not injected so much of (what I assume to be) her own spiritual views anachronistically, the story would have been more informing and believable.
April 12, 2024
I was hoping for something more balanced, that would focus less on their religious preachings, writings, dramatic rendering of scenes from the life of Jesus, etc. and more on their charitable doings and day to day living. For instance, living with lepers in a leper colony or taking care of people that were seriously ill, had to take a toll. Also some of the women portrayed seemed mentally unstable, but as long as their visions included religion the author didn’t broach that as a possibility Perhaps there just isn’t that much research to turn to for those details.
It was interesting to learn how many women turned to becoming beguines across all of Europe. Of course, in those days, women had few resources so a community of women provided a safer place to live and work.
It was interesting to learn how many women turned to becoming beguines across all of Europe. Of course, in those days, women had few resources so a community of women provided a safer place to live and work.
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February 16, 2023Reading this book sure explains why I’d never heard of the Beguines. Let’s see, a group of spiritual women seeking the vita apostolica who would not have been accepted by sanctioned orders or did not have the means to join one formed their own communities and then went on to defy the church’s authority over individual salvation, were critical of church hierarchy and the laxity of the clergy, were world class merchants that took on the trade guilds, who dedicated their life and their earnings to caring for the poor and the sick, who performed hospice care and promoted literacy and independence for other women…I’m guessing that’s probably how they got left out of all the big textbooks.
November 26, 2023
The women's movement didn't begin in the 60s. This fascinating book describes how groups of women lived independently beginning in the 13th century in the Low Countries of Europe. Beguines chose to follow Christ's teaching through a life of caring for the poor and sick and educating children. They lived a religious life without vows of poverty and without belonging to a religious order under the auspices of the church. They owned property and traded in the economic market. Their independence didn't always sit well with the church or trade guilds with whom they competed.
Their story is fascinating and reveals how long the battle for women's rights has been fought.
Their story is fascinating and reveals how long the battle for women's rights has been fought.
May 4, 2017
An interesting topic, but the writing was rather dry and could have been better organised. Rather than first explaining who and what the beguines were and what challenges they faced, then introducing individual beguines as examples to give a more personal context, the author presented both mixed together in a way that just didn't flow for me, concentrating more on their philosophical and theological views and teachings than on the other aspects. Though the debates and resulting tensions were sometimes interesting, they would have been better if balanced with more of the other side.
December 22, 2017
Honestly, I found this book to be terribly boring. It reminded me of a high school or early college essay, before the writer has learned the art of not repeating themselves all the time. I felt like, anything of value, I learned in the introduction. Everything after that felt repetitive, only adding names and dates to “validate” the claims made by the author. It was a slow, dragging read, and not enjoyable for me at all. Which was a terrible shame, because I was very excited to learn about these incredible women.
May 28, 2017
While the information in this book was interesting and well-researched, it at times read like a high school paper. A movie featuring a character composite of some of the most often mentioned women in this book would be very compelling. Beguines were astute business women, social servants, and fantastical mystics. They were groups of independent laywomen, not dependent on men, and often living and sharing in community, during medieval times. Sounds like a great movie to me!
May 24, 2021
Parts of the book are listing Beguine women and a few paragraphs about their life and place within "the movement" and while that can start to feel a bit tedious, it's important to remember that we simply don't have a ton of information on most of these women.
I learned a lot reading this book, even having studied medieval history and religion in college.
I recommend this book to anyone who wants to learn more about the roles of women in medieval European Christianity!
I learned a lot reading this book, even having studied medieval history and religion in college.
I recommend this book to anyone who wants to learn more about the roles of women in medieval European Christianity!
June 8, 2024
Wow! I loved the content of this book and found so much resonance between the beguines’ stories and what I observe in contemporary spiritual movements. Swan’s writing is at times redundant and oddly organized, and I wish she had included in-text citations to make it easier for readers to learn more. I have many outstanding questions, so this book was certainly an effective teaser for a fascinating and exciting topic :)
August 7, 2023
A fascinating religious movement that complicates my understanding of women in Christianity, reform movements before Protestantism, and European spirituality. Unfortunately the book is written quite dryly and abstractly, with only a little engagement with broader historical movements or major themes.
April 28, 2024
I didn’t expect this to be such a great insight into the political experience of medieval European women and how the Beguine movement was an effort to protect themselves from their mysoginstic culture.
September 18, 2017
Fascinating subject matter, not very compelling narrative.
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