By M. Hickerson
Making ladies Martyrs in Tudor England examines the portrayal of Protestant ladies martyrs in Tudor martyrology, focusing ordinarily on John Foxe's publication of Martyrs . Foxe's ladies martyrs frequently defy not only ecclesiastically and politically strong males; they typically defy their husbands by means of chastising them, disobeying them, or even leaving them altogether. whereas by way of marrying his girl martyrs to Christ Foxe mitigates their subversion of patriarchy, less than his pen his heroic girls problem the principles of social and political order, delivering an obtainable version for resistance to antichristian rule.
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Extra info for Making Women Martyrs in Tudor England
His discussion of this face is brief, one of the three shortest in the work, with holy days and fasting. ) are Antichrist's 'greatest & most abominable mischeffe[s]'. 55 Also unlike Bale, although he attributes clerical lechery and the debauching of women to the vow of clerical celibacy, Frith does not argue that the ('excellent') vow itself is intended as a fac;:ade, or face, of such lechery. He argues for Antichrist's multiplicity of faces, and lists them, including clerical celibacy among them, but the next step is taken by Bale.
Mocking the saints of the Roman Catholic Church, Bale attacks their credibility through a litany of their (largely sexual) abuses. Following publication of this work, the Examinations present Askew, on the other hand, as a true saint, a member of the true church, primary evidence in the historical project of proving the identity of the false. A woman defying traditional and contemporary standards of female virtue, Askew, like Oldcastle, is not at first glance an ideal Christian martyr, certainly not one consistent with models produced in preReformation hagiography.
46 Having established Jezebel's oneness with Antichrist, Bale uses the Old Testament to draw attention to the crimes of the historical Jezebel, crimes of idolatry and persecution against those who refused to commit it. I Kings 16 and II Kings 9 describe, respectively, Jezebel's marriage to Ahab, King of Israel, and her death. Jezebel was notorious for her adherence to the idolatrous cult of Baal, which she brought with her from her native land of Sidonia and imposed on the court at Jezreel (I Kings 16).