Medieval women mystics were endorsed by the Church to reaffirm orthodox religion through their visions.

Through prayer medieval women mystics released souls from Purgatory.

Medieval women mystics showed particular obedience to their confessor.

Medieval women mystics were marked as special instances of God's grace because of their choice to suffer.

Medieval women mystics believed that their physical mortifications served as purgation for the sinful dead.

Scholastics in the universities began to propose that inquisitional processes should be employed to weed out heresy among women mystics.

Additionally, Sister Evelyn authored books on women mystics, the beatitudes, and the lives of women in ministry.

By the end of the Middle Ages the physical deterioration of the woman mystic's body was considered proof of her sanctity.

Toward the end of the Middle Ages, from the thirteenth century onward, women mystics faced greater scrutiny due to the growing prominence of inquisitional procedure.

Why Not Become Fire - encounters with women mystics, by Evelyn Mattern and Helen Brancato.

Medieval women mystics lived ascetic lives of severe fasting, abstinence, and isolation lifestyle choices that became physically debilitating and in some instances resulted in death.

According to Petroff, Medieval women mystics "inspired Christian leaders who synthesized Christian tradition and proposed new models for the Christian community."

Ma gcig Lab sgrn ma-The Life of a Tibetan Woman Mystic between Adaptation and Rebellion.

It's admittedly rather short, and I can make no apology for the price, but it would be useful as a kind of reflection book for retreats where women mystics were the focus.

Medieval women mystics experienced visions during what medieval historians refer to as the Illuminative stage of their lives that contained instructions from God and would communicate their revelations in written form.

Medieval women mystics also used self-denigration in the published versions of their visions in order to both gain clerical approval of their revelations and showcase their status as God's humble servants.

By the end of the fifteenth century, the mystical marriage of the medieval woman mystic's marriage with Christ had come to be viewed as a copulation with devil by the Dominicans.

Helena, Birgitta of Sweden, Catherine of Siena, Mother Theresa, Margery Kempe, Chiara Gambacorta, Francesca Romana A website with extensive links to sites dealing with women mystics and Chrstian saints.

Poetry and art are used to open us to a path of beauty and abandon, exemplified in the lives of more than two dozen women mystics, includingJulian, Catherine of Sienna, Clare, Theresa, Edith Stein, Simone Weil and many more.

During the fourteenth century, the task of interpreting the Bible and God through the written word was restricted to men, specifically ordained priests; to interpret God through the senses and the body became the domain of women, primarily women mystics, especially in the late Middle Ages.

Women were more apt to somatize religious experience and to write in intense bodily metaphors; women mystics were more likely than men to receive graphically physical visions of God; both men and women were inclined to attribute to women and encourage in them intense asceticisms and ecstasies.