Suzan Folkerts - Profile on Academia.edu (original) (raw)
Books by Suzan Folkerts
Hanze art – oude boeken nieuwe kunst, 2024
The boundaries between sacred and secular in the late Middle Ages, traditionally perceived as sep... more The boundaries between sacred and secular in the late Middle Ages, traditionally perceived as separate domains, are nowadays perceived as porous or non-existent. This collection on religious connectivity explores a new approach to religious culture in the late Middle Ages. Religious connectivity describes religious connections between people in networks. This concept emphasises dynamics and processes rather than stability, and focuses on all persons involved in cultural transfer and appropriation, not just the producers. Therefore it is a fruitful concept to explore medieval society and the continuum of sacred and secular.
In assessing the porosity of the domains of sacred and secular, and religious and lay, the contributors to this collection investigate processes of transfer of religious knowledge, literature, and artefacts, and the people involved. By using the lens of religious connectivity, they shed new light on religious activities and religious culture in late medieval urban communities.
Catalogue of manuscripts of the library of the former university of Harderwijk, the 'Gelderse Aca... more Catalogue of manuscripts of the library of the former university of Harderwijk, the 'Gelderse Academie'. The collection was transferred in 1819/20 to the Athenaeumbibliotheek in Deventer.
This book is a collection of chapters on the history of book production and authorship in Devente... more This book is a collection of chapters on the history of book production and authorship in Deventer, a town in the eastern part of the Netherlands. It accompanied the exhibition with the same title in Museum De Waag and the Library in Deventer (November 2018 - March 2019). In 2020 it was awarded the prize 'best book of the province of Overijssel'.
This study is entitled: ‘Written Example. The Transmission and Appropriation of the Vita of Chris... more This study is entitled: ‘Written Example. The Transmission and Appropriation of the Vita of Christina Mirabilis in the Later Middle Ages’. It focuses on the reception of the Vita of Christina Mirabilis (‘The Astonishing’) in the thirteenth to fifteenth centuries.
Christina was a laywoman who acted as a prophetess and penitential preacher. She was considered a saint by her contemporaries and her hagiographer Thomas of Cantimpré. She and other thirteenth-century laywomen like Mary of Oignies belonged to a group of so-called mulieres religiosae. Their Vitae have been studied over the past decennia as examples of the new spiritual movements, lay piety, mysticism, and the history of the beguines. The focus has been on gender aspects, especially the interaction between the male hagiographers and the female saints, although some attention has been given to holy lay brothers like Arnulf of Villers as well. This study approaches the Vitae of Christina and other mulieres religiosae as not so much those of female saints but as those of lay saints in order to include the Vitae of their male counterparts. The central question is: who transmitted and read the Vitae of Christina and other lay saints and how does the reception and appropriation of the Vita of Christina manifest itself in manuscripts?
To answer these questions, the manuscripts are taken as the main source material (no early prints of the Vita of Christina are known). According to the authors of the collection Imagining the Book (Stephen Kelly and John Thompson eds.), hand-written books can be considered as platforms which were used by scribes, readers and others to act and interact with the text and one another. Each copy of the text is unique, not only because of their various wordings, but also because each manuscript is composed differently and contains a different compilation of texts. The meaning of a text changed when its context of surrounding texts changed. The Vita of Christina was transmitted in eighteen Latin manuscripts and seven vernacular manuscripts. The Latin Vita was translated into Middle English, Middle French, and – on three occasions – Middle Dutch.
To begin with, the Vita of Christina is introduced. Since this study concentrates not so much on the context of origin as on the context of transmission and reception, more attention is given to the type(s) of saintliness and the hagiographical themes in the Vita than to its historical context and author. The themes treated are penitence, mediation for the souls in purgatory, and the authority of lay saints as prophets. In addition to the Vita of Christina, the Vitae of Arnulf of Villers, Mary of Oignies, and Ida of Nivelles receive special attention. Also, a comparison is made between these Vitae and the Vita of Lidwina of Schiedam, a fifteenth-century counterpart of the thirteenth-century lay saints, in order to explain the popularity of the themes in the later Middle Ages. Lay saints served as examples of the vita apostolica and as mirrors of humility for priests.
Secondly, the manuscript transmission of the Vitae of lay saints from the Southern Low Countries is examined. Of 112 manuscripts, 33 stem from the period prior to 1375 and 72 from the period 1375-1525. The first group is dominated by manuscripts of Cistercian provenance, while the second primarily features manuscripts from reformed religious orders or reform movements like the Devotio Moderna. The Vitae of Mary of Oignies and Christina Mirabilis, women who were not bound to a religious order, were the most successfully transmitted. Another remarkable finding is that nearly all Latin manuscripts have a male religious provenance. We can state that Vitae of lay saints, mostly females, were read by clergymen, not by female religious (vernacular versions had a more diverse public). The figures regarding the spread of Christina’s Vita exhibit the same pattern. A collation of copies of her Vita confirms a division into two groups according to period and context. The fifteenth-century copies originating from the reform movements differ in several aspects from the older copies from Cistercian circles.
Thirdly, five manuscripts are analysed in detail in order to formulate conclusions about the transmission and appropriation of the Vita of Christina. The Cistercian interest in Christina’s Vita is studied by means of a manuscript dating from 1320 from the monastery of Villers. This manuscript contains texts on Cistercian spirituality and the history of their own community. It can be defined as a memoria manuscript. Other manuscripts analysed all date from the fifteenth century. A legendary from Rooklooster in Brabant, a convent of canons regular of the Devotio Moderna, serves as an example of historiographical and hagiographical works in which saints were used to attest to the holiness of the land and inhabitants of the duchy of Brabant. In this and another legendary from the same monastery, namely Johannes Gielemans’ Hagiologium Brabantinorum, Christina was adopted as a Brabant saint. Another group of manuscripts consists of legendaries and miscellanies, which primarily contain Vitae of ‘new’ saints. These saints are seen as representatives of the new spirituality and the religious reform movements of the later Middle Ages. A manuscript from the Carthusian monastery of Beatusberg near Koblenz is treated in detail, as it not only placed the Vita of Christina in the context of other new saints but also in the context of two other lay saints, namely Mary of Oignies and Arnulf of Villers. In this manuscript, the Vita of Mary was transformed into an example collection, which shows that hagiography was used as example literature.
Another manuscript in which the Vita of Christina was appropriated by a new public is a collection from the monastery of Clairlieu near Hoei of the Order of the Holy Cross. This manuscript had a share in the formation and confirmation of the spiritual identity of the Brothers of the Holy Cross. It contains texts on the origin of the order as well as all kinds of theological works. The Vita of Christina, copied no less than two times in this codex, became a part of the identity of the Brothers of the Holy Cross. The last manuscript analysed is a Middle Dutch codex from Neerbosch, a convent of canonesses regular of the Chapter of Windesheim. It contains a translation of the Vita of Christina that was unknown until now. Research has revealed that its author made use of the Vita of Mary of Oignies and Henricus Bate’s Speculum naturale, which contains a shortened version of the Vita by Thomas of Cantimpré. The manuscript as a whole was designed as an example collection with a focus on purgatory. The Vitae of Christina and Mary were used as example literature, just like the aforementioned manuscript from Beatusberg.
In conclusion, the Vita of Christina Mirabilis had different functions and meanings in different socio-religious contexts. It played a part in forming regional and spiritual identities and was used as example literature, especially with respect to purgatory. For clerics, the Vita of Christina was a mirror with which they could reflect on their office. One of the most important conclusions is that Christina was not so much an example for other religious women as she was for religious men.
Articles by Suzan Folkerts
‘Kunstenaars in een erfgoedbibliotheek’, De Boekenwereld 40:3 (2024), 92.
De Boekenwereld, 2024
‘Mijn Christina’, De Genootschapsbode 2 (Deventer: uitgeverij petrichor, 2023)
De Genootschapsbode, 2023
‘Hanze art. Oude boeken en nieuwe kunst in het Hanzejaar 2023’, with Rens Bleijenberg, Overijssel Toen en Nu. Historisch tijdschrift 14:4 (2023), 8-10.
Overijssel Toen en Nu. Historisch tijdschrift, 2023
‘Alles digitaal’, Madoc 36:2 (2022), 109-112.
Madoc, 2022
‘De publieke zaak’, Madoc 36:3-4 (2022), 144-147.
Madoc, 2022
‘Uniek blad uit koorboek Lebuinuskerk Deventer keert terug’, De Boekenwereld 38:3 (2022), 68-69.
De Boekenwereld, 2022
‘Un manuscrit médiéval de la Vie de Christine l’Admirable (BHL 1746) conservé chez les Bollandistes’, with Bernard Joassart & François De Vriendt, Analecta Bollandiana 140 (2022), 340-345
Analecta Bollandiana, 2022
‘Een bezoek aan de broeders van het Heer Florenshuis in Deventer’, Overijssel Toen en Nu. Historisch tijdschrift 13:3 (2022), 8-13
‘Boekbeeld. Een Steinbuch ter ere van Uitgeverij Kluwer in Deventer’, Jaarboek van het Nederlands Genootschap van Bibliofielen 2021 (2022), 169-172.
‘Eerste liefde’, Madoc. Tijdschrift over de Middeleeuwen 36:1 (2022), 11-15.
‘De Overijssel Collectie van Rijnbrink overgedragen’, MijnStadMijnDorp. Historisch Tijdschrift Overijssel 12:3 (2021), 23-25.
‘De collectie van de Gelderse Academie in de Athenaeumbibliotheek Deventer’, De Boekenwereld 37:3 (2021), 50-53.
‘Hart voor Overijsselse boeken. De collectie Hartong in de Athenaeumbibliotheek Deventer’, Jaarboek van het Nederlands Genootschap van Bibliofielen 2019 (2020), 113-130.
The medieval Northern Dutch New Testament translation, which originated in the context of the Dev... more The medieval Northern Dutch New Testament translation, which originated in the context of the Devotio Moderna movement, was used by printers and readers well into the sixteenth century. This contribution demonstrates that studying copies of this translation is of vital importance for understanding Bible production in print in the Low Countries in the transitional period between the late fifteenth and early sixteenth centuries. From the publication of the first Dutch Bible editions in 1477 on, printers let themselves guide by readers' preferences, which meant reading the Bible according to the liturgical calendar. These long existing reading habits continued to guide printers' choices after the introduction of new humanist and reform-minded complete Bible translations from 1522 on. In competing to publish these new and complete Dutch Bibles, printers were taking over textual and paratextual elements from existing medieval translations.
Hanze art – oude boeken nieuwe kunst, 2024
The boundaries between sacred and secular in the late Middle Ages, traditionally perceived as sep... more The boundaries between sacred and secular in the late Middle Ages, traditionally perceived as separate domains, are nowadays perceived as porous or non-existent. This collection on religious connectivity explores a new approach to religious culture in the late Middle Ages. Religious connectivity describes religious connections between people in networks. This concept emphasises dynamics and processes rather than stability, and focuses on all persons involved in cultural transfer and appropriation, not just the producers. Therefore it is a fruitful concept to explore medieval society and the continuum of sacred and secular.
In assessing the porosity of the domains of sacred and secular, and religious and lay, the contributors to this collection investigate processes of transfer of religious knowledge, literature, and artefacts, and the people involved. By using the lens of religious connectivity, they shed new light on religious activities and religious culture in late medieval urban communities.
Catalogue of manuscripts of the library of the former university of Harderwijk, the 'Gelderse Aca... more Catalogue of manuscripts of the library of the former university of Harderwijk, the 'Gelderse Academie'. The collection was transferred in 1819/20 to the Athenaeumbibliotheek in Deventer.
This book is a collection of chapters on the history of book production and authorship in Devente... more This book is a collection of chapters on the history of book production and authorship in Deventer, a town in the eastern part of the Netherlands. It accompanied the exhibition with the same title in Museum De Waag and the Library in Deventer (November 2018 - March 2019). In 2020 it was awarded the prize 'best book of the province of Overijssel'.
This study is entitled: ‘Written Example. The Transmission and Appropriation of the Vita of Chris... more This study is entitled: ‘Written Example. The Transmission and Appropriation of the Vita of Christina Mirabilis in the Later Middle Ages’. It focuses on the reception of the Vita of Christina Mirabilis (‘The Astonishing’) in the thirteenth to fifteenth centuries.
Christina was a laywoman who acted as a prophetess and penitential preacher. She was considered a saint by her contemporaries and her hagiographer Thomas of Cantimpré. She and other thirteenth-century laywomen like Mary of Oignies belonged to a group of so-called mulieres religiosae. Their Vitae have been studied over the past decennia as examples of the new spiritual movements, lay piety, mysticism, and the history of the beguines. The focus has been on gender aspects, especially the interaction between the male hagiographers and the female saints, although some attention has been given to holy lay brothers like Arnulf of Villers as well. This study approaches the Vitae of Christina and other mulieres religiosae as not so much those of female saints but as those of lay saints in order to include the Vitae of their male counterparts. The central question is: who transmitted and read the Vitae of Christina and other lay saints and how does the reception and appropriation of the Vita of Christina manifest itself in manuscripts?
To answer these questions, the manuscripts are taken as the main source material (no early prints of the Vita of Christina are known). According to the authors of the collection Imagining the Book (Stephen Kelly and John Thompson eds.), hand-written books can be considered as platforms which were used by scribes, readers and others to act and interact with the text and one another. Each copy of the text is unique, not only because of their various wordings, but also because each manuscript is composed differently and contains a different compilation of texts. The meaning of a text changed when its context of surrounding texts changed. The Vita of Christina was transmitted in eighteen Latin manuscripts and seven vernacular manuscripts. The Latin Vita was translated into Middle English, Middle French, and – on three occasions – Middle Dutch.
To begin with, the Vita of Christina is introduced. Since this study concentrates not so much on the context of origin as on the context of transmission and reception, more attention is given to the type(s) of saintliness and the hagiographical themes in the Vita than to its historical context and author. The themes treated are penitence, mediation for the souls in purgatory, and the authority of lay saints as prophets. In addition to the Vita of Christina, the Vitae of Arnulf of Villers, Mary of Oignies, and Ida of Nivelles receive special attention. Also, a comparison is made between these Vitae and the Vita of Lidwina of Schiedam, a fifteenth-century counterpart of the thirteenth-century lay saints, in order to explain the popularity of the themes in the later Middle Ages. Lay saints served as examples of the vita apostolica and as mirrors of humility for priests.
Secondly, the manuscript transmission of the Vitae of lay saints from the Southern Low Countries is examined. Of 112 manuscripts, 33 stem from the period prior to 1375 and 72 from the period 1375-1525. The first group is dominated by manuscripts of Cistercian provenance, while the second primarily features manuscripts from reformed religious orders or reform movements like the Devotio Moderna. The Vitae of Mary of Oignies and Christina Mirabilis, women who were not bound to a religious order, were the most successfully transmitted. Another remarkable finding is that nearly all Latin manuscripts have a male religious provenance. We can state that Vitae of lay saints, mostly females, were read by clergymen, not by female religious (vernacular versions had a more diverse public). The figures regarding the spread of Christina’s Vita exhibit the same pattern. A collation of copies of her Vita confirms a division into two groups according to period and context. The fifteenth-century copies originating from the reform movements differ in several aspects from the older copies from Cistercian circles.
Thirdly, five manuscripts are analysed in detail in order to formulate conclusions about the transmission and appropriation of the Vita of Christina. The Cistercian interest in Christina’s Vita is studied by means of a manuscript dating from 1320 from the monastery of Villers. This manuscript contains texts on Cistercian spirituality and the history of their own community. It can be defined as a memoria manuscript. Other manuscripts analysed all date from the fifteenth century. A legendary from Rooklooster in Brabant, a convent of canons regular of the Devotio Moderna, serves as an example of historiographical and hagiographical works in which saints were used to attest to the holiness of the land and inhabitants of the duchy of Brabant. In this and another legendary from the same monastery, namely Johannes Gielemans’ Hagiologium Brabantinorum, Christina was adopted as a Brabant saint. Another group of manuscripts consists of legendaries and miscellanies, which primarily contain Vitae of ‘new’ saints. These saints are seen as representatives of the new spirituality and the religious reform movements of the later Middle Ages. A manuscript from the Carthusian monastery of Beatusberg near Koblenz is treated in detail, as it not only placed the Vita of Christina in the context of other new saints but also in the context of two other lay saints, namely Mary of Oignies and Arnulf of Villers. In this manuscript, the Vita of Mary was transformed into an example collection, which shows that hagiography was used as example literature.
Another manuscript in which the Vita of Christina was appropriated by a new public is a collection from the monastery of Clairlieu near Hoei of the Order of the Holy Cross. This manuscript had a share in the formation and confirmation of the spiritual identity of the Brothers of the Holy Cross. It contains texts on the origin of the order as well as all kinds of theological works. The Vita of Christina, copied no less than two times in this codex, became a part of the identity of the Brothers of the Holy Cross. The last manuscript analysed is a Middle Dutch codex from Neerbosch, a convent of canonesses regular of the Chapter of Windesheim. It contains a translation of the Vita of Christina that was unknown until now. Research has revealed that its author made use of the Vita of Mary of Oignies and Henricus Bate’s Speculum naturale, which contains a shortened version of the Vita by Thomas of Cantimpré. The manuscript as a whole was designed as an example collection with a focus on purgatory. The Vitae of Christina and Mary were used as example literature, just like the aforementioned manuscript from Beatusberg.
In conclusion, the Vita of Christina Mirabilis had different functions and meanings in different socio-religious contexts. It played a part in forming regional and spiritual identities and was used as example literature, especially with respect to purgatory. For clerics, the Vita of Christina was a mirror with which they could reflect on their office. One of the most important conclusions is that Christina was not so much an example for other religious women as she was for religious men.
‘Kunstenaars in een erfgoedbibliotheek’, De Boekenwereld 40:3 (2024), 92.
De Boekenwereld, 2024
‘Mijn Christina’, De Genootschapsbode 2 (Deventer: uitgeverij petrichor, 2023)
De Genootschapsbode, 2023
‘Hanze art. Oude boeken en nieuwe kunst in het Hanzejaar 2023’, with Rens Bleijenberg, Overijssel Toen en Nu. Historisch tijdschrift 14:4 (2023), 8-10.
Overijssel Toen en Nu. Historisch tijdschrift, 2023
‘Alles digitaal’, Madoc 36:2 (2022), 109-112.
Madoc, 2022
‘De publieke zaak’, Madoc 36:3-4 (2022), 144-147.
Madoc, 2022
‘Uniek blad uit koorboek Lebuinuskerk Deventer keert terug’, De Boekenwereld 38:3 (2022), 68-69.
De Boekenwereld, 2022
‘Un manuscrit médiéval de la Vie de Christine l’Admirable (BHL 1746) conservé chez les Bollandistes’, with Bernard Joassart & François De Vriendt, Analecta Bollandiana 140 (2022), 340-345
Analecta Bollandiana, 2022
‘Een bezoek aan de broeders van het Heer Florenshuis in Deventer’, Overijssel Toen en Nu. Historisch tijdschrift 13:3 (2022), 8-13
‘Boekbeeld. Een Steinbuch ter ere van Uitgeverij Kluwer in Deventer’, Jaarboek van het Nederlands Genootschap van Bibliofielen 2021 (2022), 169-172.
‘Eerste liefde’, Madoc. Tijdschrift over de Middeleeuwen 36:1 (2022), 11-15.
‘De Overijssel Collectie van Rijnbrink overgedragen’, MijnStadMijnDorp. Historisch Tijdschrift Overijssel 12:3 (2021), 23-25.
‘De collectie van de Gelderse Academie in de Athenaeumbibliotheek Deventer’, De Boekenwereld 37:3 (2021), 50-53.
‘Hart voor Overijsselse boeken. De collectie Hartong in de Athenaeumbibliotheek Deventer’, Jaarboek van het Nederlands Genootschap van Bibliofielen 2019 (2020), 113-130.
The medieval Northern Dutch New Testament translation, which originated in the context of the Dev... more The medieval Northern Dutch New Testament translation, which originated in the context of the Devotio Moderna movement, was used by printers and readers well into the sixteenth century. This contribution demonstrates that studying copies of this translation is of vital importance for understanding Bible production in print in the Low Countries in the transitional period between the late fifteenth and early sixteenth centuries. From the publication of the first Dutch Bible editions in 1477 on, printers let themselves guide by readers' preferences, which meant reading the Bible according to the liturgical calendar. These long existing reading habits continued to guide printers' choices after the introduction of new humanist and reform-minded complete Bible translations from 1522 on. In competing to publish these new and complete Dutch Bibles, printers were taking over textual and paratextual elements from existing medieval translations.
‘The Transmission and Appropriation of the Vita of Christina Mirabilis in Carthusian Communities’, Church History and Religious Culture 96 (2016), 80-105.
‘De overlevering van de profeten in Middelnederlandse bijbelhandschriften’, Trajecta 24:1 (2015), 5-32.
‘Challenging the Paradigms. Holy Writ and Lay Readers in Late Medieval Europe’, with Sabrina Corbellini, Mart van Duijn & Margriet Hoogvliet, Church History and Religious Culture 93 (2013), 171-188.
‘Reading the Bible Lessons at Home: Holy Writ and Lay Readers in the Low Countries’, Church History and Religious Culture 93 (2013), 217-237.
Anna Dlabačová, Andrea van Leerdam & John Thompson (eds), Identifying the Vernacular Reader in the Early Age of Print (1400-1600). Intersections 85 (Leiden: Brill, 2023), 2023
5 Thom Mertens, who studied the sermons in the Epistles and Gospels editions, noticed this. We di... more 5 Thom Mertens, who studied the sermons in the Epistles and Gospels editions, noticed this. We discussed this finding via e-mail. See also Mertens, "The Gouda Gospel Sermons".
'Women Writing in the Devotio moderna Movement', in: M.M. Sauer et al. (eds.), The Palgrave Encyclopedia of Medieval Women’s Writing in the Global Middle Ages
The Palgrave Encyclopedia of Medieval Women’s Writing in the Global Middle Ages, 2024
The Devotio moderna movement in the Low Countries gave rise to a culture of reading and writing i... more The Devotio moderna movement in the Low Countries gave rise to a culture of reading and writing in the vernacular. The sisters of the monastery of Diepenveen were among the first within the movement to produce books and texts, soon followed by sisters in other convents of the same Augustinian monastic family, united in the Congregation of Windesheim. Women’s writing in the Devotio moderna includes the production of Sisterbooks, a Rule of Life by Salome Sticken, meditation exercises, and sermon collections.
‘Perspectief van de bibliotheek’, in: Suzan Folkerts, Marcel Herms en Martin Knaapen, Hanze art – oude boeken nieuwe kunst (Deventer: uitgeverij petrichor i.s.m. Stads- of Athenaeumbibliotheek, 2024), p. 17-59.
Suzan Folkerts, Marcel Herms en Martin Knaapen, Hanze art – oude boeken nieuwe kunst (Deventer: uitgeverij petrichor i.s.m. Stads- of Athenaeumbibliotheek, 2024), 2024
‘The Hidden Cities Apps: Digital Engagement through Geolocating Museum Collections’, met Rick Lawrence, in: Fabrizio Nevola & David Rosenthal (red.), Public Renaissance: Urban Space, Geolocated Apps and Public History (London & New York: Routledge, 2022) 185-202.
This chapter considers how locative apps are able to change the relationship between museum colle... more This chapter considers how locative apps are able to change the relationship between museum collections and their audiences, both through bringing the objects into direct contact with the sites for which they were originally created and by making these connections accessible to ‘armchair’ users outside the museum. Two perspectives will be considered from museum professionals dealing with different areas of collections management. Through the example of the Deventer Athenaeumbibliotheek, we will consider how fragile manuscripts can be put in motion through narratives related to their early histories of use; how were these books shaped by the sociocultural context within which they interacted with constituents of the city of Deventer, and how can users today recover an understanding of these interactions? Instead, the example of RAMM in Exeter will focus on how apps contextualise and add value to collections and the museum’s public-facing activities; what are the benefits and challenges of using mobile technologies in the museum; and how does the Hidden Exeter app mediate between the museum collection and the wider heritage environment of the city?
‘Om te vereren en na te volgen’, in: Dirk Schoenaers, Theo Hermans, Inger Leemans, Cees Koster & Ton Naaijkens (eds), Vertalen in de Nederlanden. Een cultuurgeschiedenis (Amsterdam: Boom, 2021), 85-88 (hoofdstuk ‘Advocaten van de volkstaal’).
‘Het Woord van God in de volkstaal’, in: Dirk Schoenaers, Theo Hermans, Inger Leemans, Cees Koster & Ton Naaijkens (eds), Vertalen in de Nederlanden. Een cultuurgeschiedenis (Amsterdam: Boom, 2021), 118-120 (hoofdstuk ‘Advocaten van de volkstaal’)
his chapter considers how locative apps are able to change the relationship between museum collec... more his chapter considers how locative apps are able to change the relationship between museum collections and their audiences, both through bringing the objects into direct contact with the sites for which they were originally created and by making these connections accessible to ‘armchair’ users outside the museum. Two perspectives will be considered from museum professionals dealing with different areas of collections management. Through the example of the Deventer Athenaeumbibliotheek, we will consider how fragile manuscripts can be put in motion through narratives related to their early histories of use; how were these books shaped by the sociocultural context within which they interacted with constituents of the city of Deventer, and how can users today recover an understanding of these interactions? Instead, the example of RAMM in Exeter will focus on how apps contextualise and add value to collections and the museum’s public-facing activities; what are the benefits and challenges of using mobile technologies in the museum; and how does the Hidden Exeter app mediate between the museum collection and the wider heritage environment of the city?
‘People, Passion, and Prayer. Religious Connectivity in the Hanseatic City of Deventer’, in: Suzan Folkerts (ed.), Religious Connectivity in Urban Communities (Turnhout: Brepols, 2021), 263-276.
‘Introduction: Religious Connectivity as a Holistic Approach to Urban Religious Culture’, in: Suzan Folkerts (ed.), Religious Connectivity in Urban Communities (Turnhout: Brepols, 2021), 11-20.
‘Reading the Scriptures during the Early Reformation: Continuities in the Production and Use of Printed Dutch Bibles’, in: J. Marius J. Lange van Ravenswaay & Herman J. Selderhuis (eds), Renaissance und Bibelhumanismus. Bibel und Reformbewegungen.. (Göttingen: Vandenhoeck & Ruprecht, 2020), 159-177.
Full title: Renaissance und Bibelhumanismus. Bibel und Reformbewegungen des 15. und 16. Jahrhunde... more Full title: Renaissance und Bibelhumanismus. Bibel und Reformbewegungen des 15. und 16. Jahrhunderts und ihre Bedeutung für das Werden der Reformation
‘De vertaler van het Nieuwe Testament?’, in: Anna Dlabačová & Rijcklof Hofman (eds), De Moderne Devotie. Spiritualiteit en cultuur vanaf de late Middeleeuwen (Zwolle: WBooks, 2018), 124-125.
‘Middle Dutch Epistles and Gospels: The Transfer of a Medieval Bestseller into Print during the Early Reformation’, in: Wim François, August den Hollander & Els Agten (eds), Vernacular Bible and Religious Reform in the Middle Ages and Early Modern Era. BETL series (Leuven: Peeters, 2017), 55-75.
‘De Noord-Nederlandse vertaling van het Nieuwe Testament (eind veertiende eeuw), in: Paul Gillaerts et al. (eds), Bijbelvertalingen in de Lage Landen. Elf eeuwen van vertalen (Heerenveen: Jongbloed, 2015), 165-176.
‘Approaching Lay Readership of Middle Dutch Bibles: On the Uses of Archival Sources and Bible Manuscripts’, in: Sabrina Corbellini, Margriet Hoogvliet & Bart Ramakers (eds), Discovering the Riches of the Word. (Leiden: Brill, 2015), 18-43.
'The Cloister or the City? The Appropriation of the New Testament by Lay Readers in an Urban Setting', in: Sabrina Corbellini (ed.), Cultures of Religious Reading in the Late Middle Ages. Instructing the Soul, Feeding the Spirit and Awakening the Passion (Turnhout: Brepols, 2013), 175-199.
‘Het handgeschreven boek als platform voor identiteitsvorming in de religieuze gemeenschap’, in: Jeroen Deploige, Brigitte Meijns and Renée Nip (eds), Herinnering in geschrift en praktijk in religieuze gemeenschappen uit de Lage Landen, 1000-1500 (Brussels, 2009), 71-78.
‘The Manuscript Transmission of the Vita Mariae Oigniacensis in the Later Middle Ages’, in: A.B. Mulder-Bakker (ed.), Mary of Oignies, a Mother of Salvation. Medieval Women: Texts and Contexts 7 (Turnhout: Brepols, 2006), 221-241.
Mulder-Bakker, Mary of Oignies
Anonymous, Second obituary of the Confraternity of Our Lady in Ypres, ID 2197
Transnational History and Social Network Theory
Brepols Publishers eBooks, 2023
Een mystieke besteller. De 'Spieghel der volcomenheit' en het literaire belang van de franciscaner observantie
Queeste, 2015
Anonymous, Dit zijn de ghemeene aelmoesenen in Onser-Vrauwen-ghilde ghefundeert te distribueirene alle jaere in der euwicheyt den aermen van Ypre in diverschen prochien, ID 2198
Anonymous, Obituary of the Confraternity of Our Lady in Ypres, ID 2196
Narrative Historical Sources in the Northern Low Countries. A Medieval Survey on the Electronic Highway
Written Example. The Transmission and Appropriation of the Vita of Christina Mirabilis in the Later Middle Ages
Middelnederlandse liturgische lofzangen op de kaart': recensie van: Youri Desplenter, Al aertrijc segt lofsanc. Middelnederlandse vertalingen van Latijnse hymnen en sequensen I: Studie; II: Repertorium. Studies op het gebied van de oudere Nederlandse letterkunde, 3 (Gent: Koninklijke Academie voo...
The Manuscript Transmission of the 'Vitae Mariae Oigniacensis' in the Later Middle Ages
BRILL eBooks, Aug 31, 2023
Un manuscrit médiéval de la Vie de Christine l’Admirable (BHL 1746) conservé chez les Bollandistes
Analecta Bollandiana
Review of: Anneke B. Mulder-Bakker (ed.), Living Saints of the Thirteenth Century: The Lives of Yvette, anchoress of Huy; Juliana of Cornillon, author of the Corpus Christi Feast; and Margaret the Lame, anchoress of Magdeburg. Medieval Women: Texts and Contexts 20 (Turnhout: Brepols, 2011)
Middelnederlandse liturgische lofzangen op de kaart': recensie van: Youri Desplenter, Al aertrijc segt lofsanc. Middelnederlandse vertalingen van Latijnse hymnen en sequensen I: Studie; II: Repertorium. Studies op het gebied van de oudere Nederlandse letterkunde, 3 (Gent: Koninklijke Academie voo...
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Werd de Bijbel door leken gelezen?:Video over VENI project vervaardigd door Quest Braintainment 'Onderzoek in 1 minuut
Bible translations before Luther. Lay readers in medieval Europe
Routledge eBooks, Feb 25, 2022
Middelnederlandse liturgische lofzangen op de kaart': recensie van: Youri Desplenter, Al aertrijc segt lofsanc. Middelnederlandse vertalingen van Latijnse hymnen en sequensen I: Studie; II: Repertorium. Studies op het gebied van de oudere Nederlandse letterkunde, 3 (Gent: Koninklijke Academie voo...
QUEESTE (HILVERSUM), 2010
Uniek blad uit koorboek Lebuinuskerk Deventer keert terug
De Boekenwereld
'Twaalf heiligenlevens uit een AmersRecensie van Hildo van Es en Ludo Jongen, Op weg naar de hemelse Bruidegom. Twaalf heiligenlevens uit een Amersfoorts kloosterhandschrift (Brussel, Koninklijke Bibliotheek Albert I, 19408-9) (Hilversum: Uitgeverij Verloren, 2021)’, website Signum (2021)
‘Speurtocht naar de oudste stadsbibliotheek van Amsterdam’. Review of Jos Biemans, Boeken voor de geleerde burgerij. De stadsbibliotheek van Amsterdam tot 1632 (Nijmegen: Vantilt, 2019), in: IP. Vakblad voor informatieprofessionals 24:02 (2020), 26-27.
‘De gouden legenden – maar welke’? Review of Amand Berteloot, Geert Claassens & Willem Kuiper (eds), Gulden legende. De Middelnederlandse vertaling van de Legenda aurea door Petrus Naghel uitgegeven naar handschrift Brussel, ... (Turnhout: Brepols, 2011–2017), in: Queeste 26 (2019), 118-120.
‘Een mystieke besteller. De Spieghel der volcomenheit en het literaire belang van de franciscaner observantie’. Review of: Anna Dlabaĉová, Literatuur en observantie. De “Spieghel der volcomenheit” van Hendrik Herp en de dynamiek van ... (Hilversum: Verloren, 2014), in: Queeste 22:2 (2015), 178-180.
‘Beeld, verbeelding en inzicht in de premoderne tijd’. Review of: Thérèse de Hemptinne, Veerle Fraeters & Maria Eugenia Gongora (eds), Speaking to the Eye: Sight and Insight through Text and Image (1150-1650) (Turnhout: Brepols, 2013), in: Spiegel der Letteren, 57:1 (2015), 85-87.
Review of: Anneke B. Mulder-Bakker (ed.), Living Saints of the Thirteenth Century: The Lives of Yvette, anchoress of Huy; Juliana of Cornillon, author of the Corpus Christi Feast; and Margaret the Lame, anchoress of Magdeburg (Turnhout: Brepols, 2011), in: Ons Geestelijk Erf, 84:4 (2013), 371-373.
Review of: Het leven van de heilige Katherina van Alexandrië. Teksteditie met inleiding, hertaling en commentaar door Hildo van Es & Ludo Jongen. Middelnederlandse tekstedities, 14 (Hilversum: Verloren, 2011), in: Tijdschrift voor Nederlandse Taal- en Letterkunde, 127:4 (2011), 429-430.
Review of: John Van Engen, Sisters and Brothers of the Common Life: The Devotio Moderna and the World of the Later Middle Ages. The Middle Ages Series (Philadelphia, Pennsylvania: University of Pennsylvania Press, 2008), in: The Journal of Religion, 91:4 (2011), 550-552.
‘Middelnederlandse liturgische lofzangen op de kaart’. Review of: Youri Desplenter, Al aertrijc segt lofsanc. Middelnederlandse vertalingen van Latijnse hymnen en sequensen (Ghent: Koninklijke Academie voor Nederlandse Taal- en Letterkunde, 2008), in: Queeste 17:1 (2010), 71-73.
Review of: Ludo J.R. Milis, Religion, Culture, and Mentalities in the Medieval Low Countries: Selected Essays (Turnhout: Brepols, 2005), internet publication of Bijdragen en Mededelingen betreffende de Geschiedenis der Nederlanden - The Low Countries Historical Review, 122:3 (2007).
Review of: R.E.V. Stuip & C. Vellekoop (ed.) Emoties in de Middeleeuwen. Utrechtse bijdragen tot de mediëvistiek 15 (Hilversum: Verloren, 1998), in: Groniek. Historisch tijdschrift, 31:141 (1998), 502-503.