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At Benedictine Cambrai, which became Stanbrook Abbey, Father Augustine Baker encouraged the Benedictine nuns in their reading and copying such medieval contemplative texts acquired from his former employee, Sir Robert Cotton.
Baker's successor, Father Serenus Cressy, Chaplain to the Benedictine daughter house in Paris, now St Mary's Abbey, Colwich, arranged that the Abbot of Lambspring pay for the printing of the editio princeps of Julian of Norwich's Revelations of Divine Love./ngela of Foligno, a Franciscan tertiary, who did not really choose to live in a physical cloister or a physical cell, spoke of the fruits of contemplation as being where one's soul becomes a room, a cell, in which one finds the All Good, finds the entire Creation.
Interestingly, Edmund Gardner considers the recipient of 'Epistle of Discretion in Stirryng of Spirits' to be a woman about to be an anchoress, pp. Talbot, The Life of Christina of Markyate: A Twelfth-Century Recluse , citing, p.
A very necessary 'Epistle of Discretion in Stirryngs of the Soul'. A Devout 'Treatise of Discerning of Spirits' very necessary for Ghostly Livers.
Et dixit quod non erat anima in magno numero civitatum, in qua pausem sicut pauso in anima tua. Et ego frater scriptor quaesivi ab ea si illa acies, postquam acies erat, si habebat aliquid mensurae in longitudine aliqua vel in latitudine aliquo modo.
Et ipsa respondit quod non habebat aliquam mensuram in longitudine vel latitudine, sed erat ineffabiliter. 211)./Yet in her Instructions she also claims that she hypocritically enclosed herself in her room in Lent to impress people and win esteem, and that in her cell and her soul the devil lurked.BENEDICTINISM
Et fuit ibi locutio divina dicens: Animae sunt in quas venio, et transeo.
This account, written down at her dictation by Fra Arnaldo, her confessor and spiritual director, often clandestinely, gives: '/Et quamvis ego possim recipere tristitias et laetitias exterius aliqualiter et parum, tamen intus in anima mea est una camera in qua non ingreditur aliqua laetitia nec tristitia nec delectatio alicuius omnino virtutis nec delectatio alicuius rei quae nominari possit, sed est ibi illud omne bonum quod non est aliud bonum, vel illud ita omne bonum quod non est aliud bonum.