<i>‘Except That They Had Offended the Lawe’: Gender and Jurisprudence in</i> the Examinations of Anne Askew

McQuade, Paula

doi:10.1177/030619739400300202

Cited by 15 publications

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“…The Bible is a law superseding that which governs and disinherits Katherine-a strategic, legalistic use of scripture akin to the confrontation Paula McQuade has observed between Anne Askew and her inquisitors. 30 Jane Grey's speech on the scaffold is her final performance of her identity as a reader and a Protestant subject in a Catholic state. The first 1554 edition prints the speech alone, but subsequent editions add a report of her procession to the scaffold, details that enhance Grey's identity as a woman of the book.…”

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Jane Grey, 'Manful' Combat, and the Female Reader in Early Modern England

Snook¹

2009

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Cet essai considère Jane Grey et les idéaux de la lecture féminine au début des temps modernes. À travers trois avenues de recherche, cet essai met en lumière l'influence de l'idéologie politique sur les pratiques de lecture de Jane Grey et sur l'émergence historique de la lecture féminine. L'essai examine d'abord la fonction de la lecture de la Bible dans des recueils, circulant en imprimés ou en manuscrits, et que Jane a créée peu avant sa mort. L'essai étudie ensuite la publication des textes de Jane Grey par des penseurs importants de la Réforme, tels que John Foxe et Miles Coverdale, qui sont également intéressés à son statut en tant que lectrice et acceptent à la fois son modèle de lectrice et sa féminité militante. Enfin, l'essai considère la représentation de Jane Grey en tant que lectrice dans des récits littéraires du début des temps modernes, dans lesquels Jane n'apparaît pas comme une militante du Christ mais en tant qu'épouse dévote, lectrice conventionnelle et émotive, ou en tant que femme instruite. L'essai montre ainsi que la formation de lectrice de Jane Grey est de nature politique, structurée par une série d'idées concernant l'église nationale, le statut de la femme, et les lois de succession héréditaire. C'est en réexaminant son oeuvre et sa réception que nous pouvons comprendre dans quelle mesure l'idéologie politique avait un impact sur la nature de la lecture féminine dans l'Angleterre du début des temps modernes.

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confidence: 99%

Jane Grey, 'Manful' Combat, and the Female Reader in Early Modern England

Snook¹

2009

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“…McQuade argues convincingly that Askew's continued use of evasion under examination constituted an attempt to avoid self-incrimination, making a compelling case for her being familiar enough with English law to attempt to use the system to her benefit. 9 Nevertheless, and with a nod to McQuade, critics (focusing mainly on the First Examinacyon) continue to read Askew's 'silence' as indicating a distinctly female and thus indefinable faith; her unwillingness to express herself as an inability to do so; her rejection of self-incrimination as a tactic 'other' than male. A woman imprisoned in a text, and singular among persecuted Henrician evangelicals, Askew exists alone, with little context apart from what we know of early-modern ideas about women.…”

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‘Ways of Lying’: Anne Askew and the Examinations

Hickerson

2006

Gender & History

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A skew, A nne

Pender¹

2017

The Encyclopedia of English Renaissance Literature

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Protestant martyr Anne Askew (c.1521–46) was burnt at the stake as a heretic, leaving behind the unusual first‐person record of her trials at the hands of Henry VIII's officials. The examinations of Anne Askew , first published by John Bale in 1546/47, bear eloquent testimony to her unlawful torture, her defence of the right of women to read and interpret the Bible, and her concerted defiance of Catholic doctrine. She was born c.1521 to Sir William Askew or Ayscough (1498–1541) and Elizabeth Wrottesley in Stallingborough, Lincolnshire, a family with Protestant sympathies. After her elder sister Martha died, Anne was married, apparently against her will, to Martha's fiancé, Thomas Kyme. Askew bore him two children, but her open conversion to Protestantism led Kyme to drive her ‘vyolently’ away, possibly at the urging of the priests at Lincoln. In framing Askew's Examinations for publication Bale cites 1 Corinthians 7 (‘If a faytfull woman have an unbelevynge husbande, which wyll not tar‐rye with her, she may leave hym’) as the scriptural authority for Askew's separation from her husband, and relates that she sought to divorce him. It is possible that Askew went first to the bishop's court at Lincoln, and failing to win support there, to the Court of Chancery in London to secure her divorce, although no extant evidence appears to exist (Beilin 1996). Askew herself recounts, however, her provocative reading of the Bible in Lincoln Cathedral, a performance that publicly defied the Act for the Advancement of True Religion which prohibited women and men of lesser rank from reading the Bible in English. Askew relates that the Lincoln priests had expressly warned her against her actions, which she maintained, in the face of their disapproval, for six days.

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‘Except That They Had Offended the Lawe’: Gender and Jurisprudence in the Examinations of Anne Askew

Cited by 15 publications

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Jane Grey, 'Manful' Combat, and the Female Reader in Early Modern England

Jane Grey, 'Manful' Combat, and the Female Reader in Early Modern England

‘Ways of Lying’: Anne Askew and the Examinations

A skew, A nne

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