Book Review: Medieval Women Monastics

Introduction
This review is for the book titled, Medical Women Monastics: Wisdoms Wellsprings,
which was edited by Miriam Schmitt and Linda Kulzer and published by the Liturgical press,
Minnesota in 1996. The medieval history writers and almost all the male authors who register
history were omitted the contributions made by women. This book specifically talks about
selected medieval women monastics beginning with St. Scholastica of Norcia (sixth century)
and culminating with Dane Gertrude More of Cambri; (17 th century). There were so many
medieval fore sisters of wisdom who were rarely acknowledged by historians for their
contributions to the culture of their era. But, this book portrays seventeen multitalented nuns
and canonesses who helped to Christianize Europe across eleven centuries. The arrangement
of the essays is in chronological to reflect the development of the womens monastic
movement. In every essay, the writers explored their mission in life, a synopsis of their
spirituality and interpreted their significance to our contemporary church, society and global
world.
Summary of the Book
Chapter one talks about St. Scholastica, the sister of Benedict, whom Gregory the Great
praises her remarkable capacity to love. The author presents her as a strong, resourceful
women who could not let herself be limited unfairly. St. Gregorys sixth century writing
Dialogues gives only a primary account of her life about the final meeting between brother
and sister. Scholastica used to meet her brother (Benedict) once in a year. Women were not
allowed into the monastery and so they used to meet in a house belonging to the monastery
near the entrance. During this visit, they spent the whole day in singing Gods praise and
conversing about spiritual life. When darkness came, she asked her brother not to leave to
night. But, he was not willing to do so because he cant stay away from the monastery. At
once, she earnestly prayed and looked up the sky. There was a sudden burst of lightning and
thunder and heavy rain, and Benedict and his companions were unable to set off outside the
door. Due to her earnest prayer God sent rain. By seeing this, Benedict asked God to forgive
her. But she answered, When I appealed to you, you would not listen to me, so I turned to
my God and He heard my prayer. Leave me now if you can. Leave me here and go back to
your monastery. This incident clearly proves that she was mightier than her brother, and her
influence was greater than his, since hers was the greater love. After five days, she died. The

bodies of the two were in a common resting place. This information through Gregory the
Great is the nearest source and the rest is surmise, secondary sources and interpretation.
Scholastica uses an inspiring portrait of a surprisingly modern, resolute woman, who saw life
as a serious of decisions and doubted not at all her own ability to make them. She spent all
her years in discerning the will of God which had empowered her with penetrating vision and
deep desire. Traditionally, Scholastica was a twin sister of Benedict, born about 480 at
Nornia, Italy and died around 543. No information was recorded during her life time, only
after 50 years, Gregory wrote the events. In the eighth century, her name was included in the
calendar of the liturgical yew and she was venerated as a Saint at Monte Cassino from the
eighth century onwards.
Second chapter deals with an Anglo-Saxon Monastic, Hilda of Whitby (614-680). At her
time, the spread of Christianity did not progress evenly and without interruption. If a bishop
managed to convert one king and therefore his kingdom, his efforts were easily abolished
when that king was defeated in battle and his successor reverted to heathenism. Some
converted kings like Redwald kept an alter to Christ and an altar to his other gods in the same
shrine at the same time. Hilda was foretold as a jewel that emitted such a brilliant light that
all Britain was lit by its splendor while her mother was pregnant. Bede, the author of A
History of English Church and People was one of the valuable books which give some
significant details about Hilda. Aidan, the monk of Iona arranged monastic training in Hildas
native Northumbria along with her few companions. Aidan admired Hilda as innate wisdom
and love of Gods service. King Oswy donated twelve grants of land for Hilda to set out a
monastery at Whitby. Hilda has some rules for monks and nuns. To live by scripture, they
must know scripture, doing good works and so on. Five of the men who followed these holy
orders become bishops. Hildas monastery serves as a training ground for developing a native
clergy. She was called as "Mother because of her wonderful devotion and grace. Like Bede,
Eddius recorded the events of the synod of Whitby and he noted that in the presence of the
holy mother and pious nun Hilda. Eddius not mention anything about Hildas controversial
stand regarding Easter day during the Synod meeting. According to Bedes information, Hilda
died in 680 at the age of sixty-six. Hildas tomb was opened after sixteen year and it was free
from decay as if she had died and been buried that very day. According to Bede, The
miraculous preservation of her body from corruption in the tomb is evidence that she had
remained untained by bodily intercourse. Hilda was remembered and several churches in
England were dedicated to her feast on November 17.

Third chapter was explained about St. Frideswide, who was the Monastic Founder of Oxford.
We have several accounts about Frideswide, among them the first is a brief account by
William of Malmesbury in 1125 and followed by Blair who labels her narrative as Life A
and Life B. Malmesburys account gives the information about Frideswide as a kings
daughter, who refused to marry, having Gods power of healing, triumphant in her celibate
victory and established a monastery and died in that place. Blairs accounts also give similar
information and added some more. Frideswide was the daughter of Didan, a king of Oxford.
Didan built a church in the village of Oxford, dedicated it to the Holy Trinity, the immaculate
Virgin Mary, and all the Saints and placed Frideswide in charge. Frideswide preferred ascetic
life and desired to become a nun. The King approved his daughters wish and assigned
religious men to look after the nuns needs, built houses for monastic women, refectory, a
dormitory, and cloister and gave several estates, villages and a third of the town of Oxford in
order to provide food for the nuns. Algar, a prince decided to marry Frideswide, but she
refused. Prince threatened her and she prayed to God for help, the men who approached her
become blind, but she knelt and prayed for God to restore their sight and it was granted.
During the time of Frideswide, through the primary and secondary sources, we learn that
where men and women are engaging as equals in all their religious endeavors.

Many

evidences regarding Frideswide were deliberately destroyed expect one sentence in a

cartulary of her monastery: sometime after the glorious death of St. Frideswide, the nuns
having been taken away, secular canons were introduced. Frideswide was popular in her
time about her miracles such as healing deafness, dumbness, rheumatism, arthritis, ulcers,
skin diseases, paralysis, nervous disorders and blindness.
Fourth chapter deals with St. Erentrude, a Merovingian noble woman who founded Nonnberg
in Salzburg, the oldest Benedictine womens foundation on German soil around the year 700.
We came to know a little about her through the life of her uncle, St. Rupert. In fourteenth
century, Caesarius, a Chaplin at Nonnberg wrote the first biography of Erentrude. He pointed
out her as the superior of a group of women consecrated to God in Worms. He explains
Erentrude as Mary in resting at Christs feet and as Martha in the service of the poor. With the
help of all available accounts of Nonnbergs history, we could say that this community of
monastic women has never been suppressed. Suzanne Wemples comments about general
attitude of Merovingion women toward Christianity was women supported to new religion,
converted their husbands, baptized their children, built churches and nourished the faith with
monastic foundations. Erentrudes spiritual life empowers the women who associated with
her to work for the poor and the sick. They learned to feed poor and care the sick. For this

cause, there was a health care facility functioning in the monastery of Nonnberg. Thus
Erentrude live a worthy life that everybody could follow.
Chapter five is about St. Walburga of Heidenheim (710-799), one of the great women
missionaries of the Anglo- Saxon, Benedictine, Missionary movement to Germany. We have
only miracle reports from the memories of the local people recorded by a priest one hundred
years after Walburgas death. Walburga was born in a noble family during the golden age of
Christianity in England. Walburga studied in the abbey school of Wimborne and learned
literature, sciences etc. She was surrounded by monks and nuns living the Rule of Benedict,
many of them were her blood relatives. She spent twenty to thirty years in the Abbey of
Wimborne under Abbess Tetta, who shaped and refined the character of young Walburga.
Then she spent some time with Leoba and Thecla in Toabersbischofsheim in learning the
necessary skills, new customs, local dialects and languages to accomplish her mission.
Walburga set out her own new mission station with some companions and kept in contact
with her friends and relatives- Leoba and Thecla. Her monastery flourished very quickly and
she directed the work of the monastery but also feeding the poor and caring for the sick with
her own hands. Walburgas love of the poor and suffering drew many of them to her
monastery where they received medical remedies, food and clothing. She was so courageous,
pious, intelligent and also very self-possessed and sincerely humble. She died on February
25, 779 and was buried in the floor of the abbey church in Heidenheim.
Sixth chapter deals with Leoba, who was well learned with an impressive grasp of scripture,
patristic and law and she were brave, a pioneer of monastic life for women in Germany. She
was remembered for her wise confidant not only of Boniface but also of Queen Hildegard,
the wife of Charlemagne, was greatly admired for her wisdom, learning and holiness. She
was well known for her ability in administration and a trusted counselor in both church and
court circles. Only little amount of sources were remaining about Leobas life, a single letter
from her to Boniface, a request for prayers from Boniface to Leoba and two companions and
information from Rudolfs Vita, completed in 836, nearly sixty years after Leobas death.
Rudolf treats Leoba and Boniface as latter-day Scholastica and Benedict. Leoba and Boniface
regarded their friendship as perfectly natural, Rudolf spiritualizes the relationship between
her and Boniface as loved her not so much for her kinship with him on her mothers side as
for her holiness of life and wise teaching. Regarding Leobas education, Rudolf remarks that
she was an adult when she was handed over to Tetta, abbess of the renowned double
monastery at Wimborne. In spiritual life, Leoba had a special love of scripture like Boniface,
who preferred to read and meditate on the word of God above all other occupations. Leobas

nick name in her community was Dilecta or Beloved shows that as abbes she had learned the
difficult art of making herself loved rather than learned. She lived her life in such a way that
she was loved with a pure affection by all the sisters. Leobas last years were spent mostly in
monastic administration and court life. On September 28, 780, she died.
In the seventh chapter, the book gives details about Tetta, Noble in Conduct and Thecla,
shining like a Light in a Dark place. These two women are models of the established
Anglo-Saxon monastic culture and the handing on of that culture to Germany. Tetta
represents the established monastic tradition, whereas Thecla represents that tradition passed
on to a different time and place. Both lived at a time when historical factors converged to
open a window of opportunity that enabled Anglo-Saxon women partake in a missionary
endeavor. Tettas birth date was unknown; she became abbess of Wimborne in the first half of
the eight century. Rudolfs biography states that Tetta was a holy virgin, the sister of a king;
who was placed in authority at Wimborne. She was nobler in her conduct and good qualities
that in her state of life and she instructed more by her example of good deeds and conduct
than her words. Rudolf praises her for the miraculous power she had over devil and the
administrative talent over other sisters. Thecla was mentioned as Leobas kinswoman and
noted as she shone like a light in a dark place.
St. Irmengard (831-866), a ninth century Carolinian princess was explained in the eighth
chapter. She was revered as the co-founder and first abbess of the Benedictine Abbey of
Frauenworth in Chiemsee. She was also remembered as the latest intercessor in twentieth
century among the canonized Benedictine women saints. We have only little documents about
her. We have the evidence of Louis the German, king of Bavaria in 817, assigned Irmengard
with the challenge of rebuilding Frauenworth. As its second founder, Irmengard assured
abbatial responsibilities around mid 850s. Irmengard was remembered by the fisher folk of
Chiemsee for her compassion towards the needy. This was evident through their epithet
which says, During her life time, there were no poor on the shores of Chiemsee. She died
on July 16, 866.
The ninth chapter deals with the medieval play Wright, Hrotsvit. She was familiar with the
name Roswitha, who was a tenth century canoness from Gandersheim. Roswitha was famous
for using a remarkable classical education to produce poetry, legends and plays imitative of
Terence. Her works uniquely bridged the drama of Greece and Rome with Europes later
western drama and her histories contributed measurably to the history of her native Saxony.
Roswitha was born in a royal family around 935 and died around 1000 in her late sixties.
Haight praised as canoness lived the communal life if the monastery and participated in the

recitation of the divine office. She wrote plays, legends. Histories which were completed in
973 and divided her work into three books. Book one: legends, book two: plays and book
three: histories. In 1501, only after five centuries after her death, Conrad Celtes discovered
and edited her works for publication.
The tenth chapter is about St. Hildegard of Bingen (1098-1179) and Blessed Jutta of
Spanhein (1084-1136) who are foremothers in wisdom. While Hildegard was eight years, her
parents handed over her under Juttas care. So, Jutta was Hildegards Venerable Mother.
This title suits her because she decided to god as an anchoress. Jutta was a graced woman and
a source of life for her disciples, a foremother in wisdom, upheld by a wisdom rule, etc. In
her Monastic profession, Hildegard received the black veil, the symbol of lifelong profession.
When she becomes the abbess of her community, she had the autonomy to allow her nuns to
wear different forms of dress. After Juttas death in 1136, Hildegard was chosen to be the
abbess of the community and lead them with prophetic witness through writings, theater,
music, reform, natural medicine, and harmony with all creation and in relationship with the
earth.
The eleventh chapter deals with the visionary life of Elisabeth of Schonau. She was born in
1129 and experienced visions from 1152 until her death in 1165. She was never canonized,
but in 1584, Gregory VIII listed her name in the Roman martyrology and remembered for her
exemplary monastic life. In august 1154, an angel appeared to Elisabeth in a vision warning
of a future disaster. She never revealed the vision until her angel confronted her. Then she
handed over the accounts of the visions to Abbot Hildelin. Thereafter, Abbot Hildelin played
a major role in Elisabeths vision and daily life. Elisabeths life time visionary experiences
were recorded in four major works: a set of three chronologically arranged accounts and short
series of visions about the bodily assumption of Mary. Clark, who wrote the history of
Elisabeth, identifies three types of visions: the simple vision, ecstasy and rapture. Elisabeth
was a role model in which she surrendered to the will of God and allowed herself to be used
by God.
The twelfth chapter deals about Herrad of Landsbourg (1130-1195), the first women who
compiled an encyclopedia. This was a pictorial encyclopedia named as Garden of Delights
which demonstrates her organizational ability as well as her talent as an artist, poet, scholar
and musician and reveals many facts of the society in which she lived. We have a little
information about her life. She became abbess in 1167 and died in 1195.Herrad seek the help
of the community members and planned well to execute the encyclopedia. In this work, many
religious and secular themes were addressed. There were a number of artistic influences like

Ottoniand and Byzantine characteristics present in the manuscript. Some of the biblical
miniature were the horses of the Exodus event, Moses, Jesus with children, God capturing
levitation using a book which is Christ on the Cross, genealogy of Christ with the ancestors,
Job sitting on a dunghill, his wife, Peter, Paul, Virgin Mary in blue clothing, Mathiass
election, etc. The last two miniatures are full page, about the Monastery at Hohenburg.
Herrad lists the names and portraits of the forty-six nuns, lay sisters and novinces of the
community. Encyclopedia was finished by Herrad with the help of other nuns who assisted
with the calligraphy; lettering and miniature painting in the manuscript provided an example
of the education received in the fine arts in the abbey. With her religious and secular
knowledge, Herrad proved that there was nothing demanding or supernatural about learning.
The thirteenth chapter gives the account of St. Lutgard, of Aywieres (1182-1246), who lived
the major portion of her life with the members of the Cistercian Order in the Cistercian
Abbey at Aywieres. St. Lutgard was born in 1182 in Tongres in the diocese of Liege. She was
a child of a mixed marriage. Her mother was from the nobility and her father was a
common burgher. At the age of twelve, Lutgard was entrusted to the Benedictine Abbey of St.
Catherine at St. Trond, most likely as a child-oblate. Her story was written by Thomas of
Cantimpre, who was her spiritual director. In her early stage in St. Catherines Abbey, Christ
occurred in her initial vision and she responded whole heartedly. This direct intervention of C
hrist changed her life forever as having greater loving intimacy with God and
compassion for Gods people. She had several visions of The Blessed Virgin, St. Catherine,
John the Evangelist etc. She had frequent contact with the inhabitants of the heavenly realm,
including sisters from her own community who have died, relatives, friends and saints.
Lutgard also have the gift of healing all sorts of ills. Five years before her death, she
predicted the day of her death. At the moment of Lutgards death, the image of the great,
mystic dance reappears and Christ himself is there to accompany her soul to paradise.
The life and achievements of Mechtild and Magdeburg was given in the fourteenth chapter.
She has born in Saxony in 1209 and died at Helfta between 1282 and 1284. She had mystical
experience at the age of twelve. In 1230, at the age of twenty one she started her spiritual
journey under the direction of the Dominicans. For forty years, she led an intense spiritual
life of prayer and severe asceticism. During these days, she became a reformer, severely
criticized the clergy and called the church to conversion because of its materialism, its moral
and religious laxity. She called church as an unclean, unchaste maiden and referred clergy
as goats and Pharisees. The flowing Light of the God head was the good literature
work done by Mechtild and it reveals her as a gifted poet capable of composing in various

literary genres of the middle Ages. The entire work is a collection of poems, love songs,
allegories, letters, parables and moral reflections. Mechtild experiences marriage as the fullest
realization of the self. Through her life and poetry, she taught that contemplations essential
for sustaining celibacy because celibacy, like marriage is for relationship.
The fifteenth chapter is about Mechtild of Hackebonn (1241-1299), who was a thirteenth
century visionary and passionate love of God and called as Gods nightingale. She was born
in 1241 in an aristocratic family and joined the Benedictine Community as a child oblate
when she was seven years old. Mechtild had visions that indicate she had a great devotion to
choir and common prayer. She was chantress and choir director, gifted with a beautiful wise
and unusual musical ability. On one occasion, she saw the Blessed Mother in choir, bowing
with the community. When she was so weak and her voice failed at that time an Angel stood
beside her and sang for her. Along with her interest in choir, she was particularly concerned
about the members of her community, family and friends who were near death and sometimes
favored with visions of their eternal joys. She had special ability of balancing her life of
prayer, study and the work of her community was indeed a special grace. Mechtild died
around 1299 at the age of 57 and her feast was celebrated on November 17. In her visions,
she had courtly imagery, love imagery, heart imagery, and nature imagery and also she was
interested in daily work of house hold and filled with playfulness.
The sixteenth century gives the account of Gertrud of Helfa. She was born in 1256 and died
in 1302. Like a tender sapling, five year old Gertrud was planted in the good monastic soil of
Helfta in 1261. In her monastery, she got liberal education and priority was given to liturgical
prayer and Eucharist. Gertruds two major works are The Herald of Divine Love and The
Spiritual Exercises. Her style of writing was enthusiastic with the root meaning of Godfilled. Her writings were descriptive, pictorial, laden with adjectives and comparisons,
abounding in images and suffused with scriptural and liturgical echoes. Gertruds way of
writing comes from her life itself and she had the desire to share its riches with others. In her
own words, others reading these pages may rejoice in your sweet love and be led to
experience it in themselves She also had the mystical spirituality and she had her union
with Christ through liturgical worship. Through all the facets of liturgy, Gertrud experiences
the presence of the Divine Being who is alive, real and life giving.
The final chapter of this book talks about Dame Gertrude More (1606-1633), daughter of
Thomas Mores great-grandson in Essex. After her death only, the writings of Dame Gertrude
were discovered. These are in three parts; the first is a collection of fifty-three Confessions,
patterned on St. Augustine. The second part is a collection of Fragments of reflections and

prayers. The third is her Apology is a defense of Father Bakers teaching and of her
experience of living by it. In these writings, she made several critical evaluations of some
spiritual teaching and intimate prayers. By analyzing her writings, one could identify her
intelligence, good judgment, insight, wit and courage. She used to pray one hour with loving
openness and response to the presence of God. This was not a formal one but she trusted that
God will lead her according to the Divine will. According to Jeremy hall, Dame Gertrude was
a woman for all seasons, and not of one order or nation or century.
Historiography
Bringing women back to history and reading history with new lens are more important in
doing Historiography. Medieval world was famous for monasteries and the renowned persons
we could found in history were mostly men. We could identify the contributions of women in
such period was very rare. I was wondering while reading this book which speaks about
several medieval women monastics. Most of the women explained in the book were from
royal background. Even though they were hardly found place in history. If such women were
rejected from history means, what will be the place given to for ordinary women who worked
hard in church and its related institutions day and night? Here, I tried my level best to bring
the women monastics back to history.
St. Scholastica was the sister of St. Benedict and Gregorys Dialogues recount the story of the
final meeting between brother and sister, but this was only a very little part of history which
was recorded by a male author. The author himself admitted and confessed the mightier act of
Scholastica which was greater than her brother. He quotes that her influence of love with God
was greater than her brother and hers was the greater love. From this point, I was convinced
to think about the relationship of Scholastica with God. Surely, I accept that she was much
greater her brother. If her history could have been registered in the right time, that must be a
greater revolution among women I the church and society. Todays Christian history talks
much about St. Benedict and his order, but St. Scholastica has more influence with God than
her brother. Histories forget her but remember her brother. Hilda was an instrumental in
ending the controversy over the date of Easter between the roman Church and the Celtic
Christians at the celebrated synod held at her abbey in Whitby. If there were a synod to
debate todays greatest controversies in the church such as women ordination or inclusive
language in the liturgy, Hilda would take a stand and it must be the right stand. Hilda was a
religiously motivated woman who brought all her talents and energies to the task of founding
a monastery and furthering the work of the church. Her works are still motivating for the
women who are willing to work against existing patriarchal structures. Frideswide, the

founder of Oxford monastery reminds present day women with her enormous spiritual,
emotional and physical support and comfort to various segments of society. The abilities of
women were suppressed by male-centered then societies. Here, the words about Frideswide
by H. G. Liddell, Dean of Christ Church in1890s was remarkable; we strive to repair the
injuries done by our fathers of the reformation to her who must be regarded as the foundress,
not only of Christ Church, but of Oxford. Erentrudes life was an impressing one in various
ways for the fellow companions. Her life activities to the secular people were a living sermon
and a model of Christian life to be imitated by all. Her activities like Mary by resting at
Christs feet and like Martha in service of the poor were a challenge to present day women as
well as men. Walburga, who born in a noble family and left out all that attached with her for
the glory of God and become free woman in the sense of the Apostle Paul, and her gift to
others during her life and throughout the centuries has been the gift of freedom. Her life was
a challenging one to the present day woman who was caught in the patriarchal clutches of the
society. Even though she was from a well established family background, only little amount
of history was recorded. Leoba was a confronting figure for both men and women in the
present day through her sanctity attained through the ordinary means of monastic life, prayer,
reading, work and obedience. Her works are remarkable with the evidence of her place
obtained in Anglo-Saxon calendars. Many of the womens contributions were not accepted by
church or slow to admit. If they were accepted, history must have them in most memorable
way. The captions given to Tetta and Thecla were enough to know about their life history.
Tetta was called as Noble in Conduct which means that she was surpassed many hurdles
which cause women to not noble in their conduct. Rudolfs biography also praises that she
was a holy virgin. Her good qualities expressed through her life and noble conducts are
instrumental for many persons in her time. Most male authors only mention male persons
who lived noble life. Thecla was called as Shining like a Light I a Dark Place reflects her
life and her actions openly. Showing compassion for poor was a good character of St.
Irmengard. In the 20th and 21st centuries, we are remembering Mother Theresa as a person of
love and compassion towards poor and needy. But, St. Irmengard was hardly encouraged for
her love and kindness by her time. We do not know how long Mother Theresa was
remembered in the history. Roswita was famous for her contribution of poetry, legends and
plays. Now also history remembers Shakespeare, Shelly, and Milton and so on but this
woman writer was almost not remembered for her contributions. Male authors were always
refers the holy fathers like St. Augustine, St. Ambrose, St. Aquinas etc. but they were forget
about the foremothers like St. Hildegard of Bingen and Blessed Jutta of Spanhein who were

praised for their wisdom. Martin Luthers reformation was made as a celebrated event in the
Christian history but Hildegard made many changes in the life of nuns in monasteries. An
important activity was she allowed her nuns to wear different forms of dresses such tiaras,
crowns and white veils on feast days instead of black veil. Revelation was important in the
life of biblical authors and prophets. In bible, we have mostly male authors and prophets who
received revelation and visions from God. Women monastics like Elisabeth of Schonau, St.
Lutgard of Aywieres and Mechtild of Hackbonn were led an exemplary visionary life. All of
them received visions from God but they have to approve them with the help of male
authorization. So, they were unable to express the word of God revealed to them to the
respective church and society. They all praise worthy for the will of God expressed and their
life was perfect examples for allowing themselves to be used by God. Herrad of Landsbourgs
encyclopedia work was done by herself and her woman companions. She never forgets to
name them in her book. By doing so, she honored her helpers and this was a challenge to the
biblical authors and editors who rejected and omitted womens contributions by not adding
their names, works etc. Christian history know well about reformers like Luther, Calwin etc.
but Mechtild of Magdeburg was a woman reformer who severely criticized the clergy and its
ministry for their materialistic motive. She had the boldness to call church as an unclean,
Pharisees etc. in todays context, male clergy also keeping silence regarding corruption,
materialistic activities and injustice made against poor and marginalized. Mechtild had the
courage to attack openly was a challenge to women as well as men in present church. Gertrud
of Helfa and Dame Gertrude More are gifted writers with great enthusiasm with descriptive,
pictorial, intelligence, insights and courage. Both of them lived according to their words and
made changes in their respective communities through their writings.
Conclusion
This book review was a great treasure for me in my entire theological education because I
never read such history book which speaks exclusively about the contributions by women.
This gave me new insights and broadened my thinking. This book convinced me to think
about women with high esteem through their enormous contributions before centuries. This
book gave information about medieval women monastics who were from royal families and
noble backgrounds. If they were hardly found place in Christian history means what is the
place for ordinary women in history?