Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women (The New Historicism: Studies in Cultural Poetics) (Volume 1)

Wow! I loved Bynum's writing approach - Background, Evidence, Explanation. She took a complex discussion and clearly presented the scholarship, history, and stories in a methodical and interesting way. The inclusion of plates (pictures) added to the materials she presented and the extensive use of footnotes provides an exceptional roadmap to additional sources for those topics where you want to read more.Bynum noted: "To religious women food was a way of controlling as well as renouncing both self and environment. . . food was flesh, and flesh was suffering and fertility. . . . food that is Christ. . . becoming the suffering and feeding humanity of the body on the cross, the food on the altar." (p. 5). This book would appeal to historians and those interested in religious studies, women's studies, food studies, spirituality - the complexity and richness of the scope of this book provides a wonderful platform for a many perspectives to have an interest in it.

This is a great read. I don't care if you're interested in history in general, history of the catholic church, history of western mysticism or just looking for something offbeat and interesting: This is a fascinating book! The history of mysticism and western intellectual tradition as it is intertwined with food is certainly there but for the reader seeking just plain bizarre to our modern eyes goings-on, that is in this text as well. In fact, for someone looking for a jump start to their imagination for their own writing, this book is a real bucket of volts. Go read it. Have fun. But, don't try it at home.

Exactly what I ordered - undamaged, unmarked with dust jacket and inside editing sheet.

okay

Caroline Bynum's book, Holy Feast and Holy Fast, examines the importance of food for religious women in the Middle Ages. Although there has been other recent research into the lives of women saints and the way they dealt with food and fasting, for instance by scholars like Weinstein and Bell, as she mentions in the introduction, Bynum promises that in her book she will treat evidence in a different way, most importantly by focusing on the women's point of view. The first two chapters are an introduction to religious women in the Middle Ages and religious food practices of both women and men. Then Bynum turns specifically to women's religious food practices and in the next four chapters she gives a multitude of examples of different women and their different habits or even rituals concerning food. As she says in the introduction, Bynum uses examples from the lives of well known saints, like Elizabeth of Hungary, Lidwina of Schiedam, Columba of Rieti and Catherine of Siena, not because these stories reflect what were normal fasting habits in the Middle Ages, but because their lives are well documented and they would serve as role models for Medieval women. She gives detailed examples of (extreme) food asceticism, cases of inedia, women's devotion of the eucharist and not being able to eat anything but the consecrated host, eucharistic visions, food miracles and some very graphic examples of women eating and drinking the filth of the sick: Several of [Catherine of Siena's] hagiographers report that she twice forced herself to overcome nausea by thrusting her mouth into the putrifying breast of a dying woman or by drinking pus... She told Raymond: "Never in my life have I tasted any food and drink sweeter or more exquisite than this pus." (171-2). Bynum identifies the reasons for this fasting as being, among other things, ways to get closer to God by imitating the lifestyle and suffering of Christ. They would do penance for their sins and suffer to save themselves and other people from Purgatory. The reason why especially women fasted was because food and their own bodies were the only things women had control over and through that control they could manipulate their surroundings. Despite the promising title of the last part of the book: "The Explanation", the first chapter and a good part of the second and third chapters of this section are rather disappointing and cause some confusion. Chapter 6 deals with the parallels between modern eating disorders, like anorexia nervosa, and fasting or inedia in medieval women, even though Bynum states her reluctance to make this connection in the introduction. This reluctance is clearly present throughout the chapter, resulting in a narrative that skips from one subject to another. The second and third chapters of "The Explanation" consist mainly of a repetition of things that were said earlier in the book. However, in the two remaining chapters, Bynum raises some interesting issues of the meaning of the body, women as food and Symbolic Reversal. On the whole, the presentation of the book is excellent and the impressive amount of footnotes that take up more than one hundred pages shows it to be a carefully researched book. Apart from the mentioned 'problem areas' the book makes enjoyable reading and provides the reader with plenty of food for thought and further research.

Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women. Author: Caroline Walker Bynum. 300 pages. 1988It took me almost two years to get through this book. I would pick it up, read some, set it down, think about it, read something it talked about and eventually come back to it and repeat the cycle.This book challenged me and my feelings about certain aspects of my faith probably as much or more then the bulk of my seminary classes. In reality this book could easily be broken in to two books. One book about the role and imagery of food in the Christian religion or any religion for that matter. The other book would be about women in religion. In this context women in the Christian church. Granted that this book is about Roman Catholicism in the middle ages, yet issues of food eating, abstaining, imagery of women, hierarchy, spirituality etc apply not just to all Christian churches but to almost every religious tradition across the spectrum.As to the first aspect, the issue of food in religious faith. Food, its meaning, purpose, and symbolism are an important issue in most religious systems. Food and faith can be looked at from a theological point of view which often provides a rationalized explanation for the various regimens of food. Food and faith can also be looked at from a physic - psychological point of view. The first point of view is usually where most people start and stop buttressing or attacking based on the rationalization and explanations about food. The second point of view though is much more interesting because the physical effects of say protein restriction or removal are universal on the human body and these effects can be shaped psychologically by faith. It is for many religious an uncomfortable topic of discussion because it breaks down uniqueness.This book does an excellent job of explaining the development, motivations, and rationalization of food in the Roman Catholic Church in the Middle Ages especially as it relates to women's spirituality and the male hierarchy's reaction to that spirituality. While not intentionally delving into the second point of view it does lead the reader to consider this aspect of food and faith by the detailed descriptions of the physical and mental process in the words of the women and their observers. While reactions to food and other forms of asceticism are universal physically and often psychologically we must be careful when looking at rational and motivation to avoid using modern clinical assignations. This book does a good job of minimizing these diagnoses's by seeking to constantly frame the context through the words and experience of the participants.It is an endlessly fascinating topic and there are entire university courses devoted to the issue of food and faith.The second aspect of this book has the potential to makes religious readers, especially those of a conservative nature perhaps a bit squirmy. This issue is the issue of women in religion. What is documented in this book is the evolution of a distinctive spirituality as a reaction to evolution in the church itself. This of course led to reactions and further evolutions. The fault lines seem to have been set on spiritual authenticity, the role of the Eucharist and issues of authority. There was an increasing fervency in asceticism among women in direct contrast to a loosening of ascetic norms by the church as a whole. This is where the notion of food comes in to play.In particular the type of fasting that was practiced. Fasting was a much talked about topic at seminary but this book really made me think about fasting in a new and more spiritually mystic way. The introspection resulted not from the theological underpinnings and explanations of fasting but from the specifics of the practice. The practices of these women did not emphasize the personal aspects of fasting but rather the communal and alms aspect of fasting. This aspect is sorely missing in most theological or pastoral discussions about fasting. Food its preparation and intake was one of the few areas in society that women controlled and so it became a tool of expression and asceticism for these women. Their responses and actions are worthy of study and reflection. In certain aspects they are definitely worthy of emulation. They tapped into a trueness and practice which is sadly lacking in modern Christianity which tends towards an individualized focus.Besides fasting there were discussion about feasting and the meaning of the Eucharist and the symbology which surrounds it. One of the interesting images was of the priest as mother who gives birth to God in the Eucharist. That was one of the images that stayed with me as I kept plodding through this book. Gender role and gender bending based on actions and role not on biology. There is an undercurrent of this throughout the text which challenges and surprises. It is worth the effort.The book is a slow read due to the detail, the academic style of the writing and for me the need to go and read some of the referenced works. It is in the end a book well worth the time and effort.

I think they this book is fantastic- the subject, the time period and the way she has written it. I love reading books by clever women like this (even though they are a hundred times cleverer than me!!) I chose the parts I wanted to read and then read them and I’m very glad I did.

Perfeito! Já li todo. Vai ajudar muito na dissertação de mestrado. A leitura em inglês é de fácil compreensão. Apesar de focar na Baixa Idade Média, ela faz um apanhado histórico que contempla todo o período medieval anterior.