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Women religious virtuosae from the middle ages: a case pattern and analytic model of types

Sociology of Religion, Spring, 2002 by Barbara R. Walters

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CASE PATTERN AND ANALYTIC MODEL APPLIED TO THE VIRTUOSAE

Three problems loom large in the direct application of Weber's (1985, 1978) categories in the analysis of religious women exemplars from the thirteenth century and the construction of ideal types. First, there are finer gradations and more dimensions in the conceptual categories, especially in the category of mysticism, than Weber permits. Second, there are more conceptual categories than envisioned by Weber. And third, there is more contingency in the clustering of attributes or distinctive features than suggested by Weber's types, e.g., an individual can be both world-renouncing and world-affirming at different times or in different roles.

More Articles of Interest: "Who does she think she is?" Christian women's mysticism; Christological transformation in The Mirror of Souls, by Marguerite Porete; A Mirror for Simple Souls. - book reviews; Flowering of Mysticism: Men and Women in the New Mysticism (1200-1350). Vol....; Brides in the Desert: The Spirituality of the Beguines

The case-pattern and analytic model assists in the resolution of these and other epistemological issues driven by efforts to apply Weberian concepts to the analysis of virtuosae. Hall (1999:107-116) most succinctly summarizes the case patterning and analytic modeling approach in his review of Parson's (1937) and the latter's critique of Weberian ideal types. In The Structure of Social Action of 1937, Parsons rejected ideal-types analysis; he aimed at replacing the qualitative historical case orientation that identifies patterns with a "more abstract and analytic approach" (Hall 1999:108) and theoretical concepts. Hall goes on to note that for Parsons the two approaches were viewed as interrelated. An array of analytic elements can describe a case-like pattern, and patterns are constellations of analytic elements. In summary per Hall (1999), "Weber did not formalize a theory that integrated a systematic matrix of analytic elements and ideal typical case patterns...For his part, Parsons did not deny that forma lization of Weberian-style ideal types could yield general theory." Instead he [Parsons] argued, "... that a fundamental limitation of ideal-type analysis favored using analytic elements to theorize.... Any ideal type, Parsons argued, consists of a constellation of elements fixed in relation to one another, whereas in empirical phenomena the different elements may vary independently of one another" (Hall 1999:110).

The case pattern and analytic model is employed in this opening work on religious virtuosae. Here, key analytic "variables" are identified and assessed in relationship to the five women exemplars. A data matrix is constructed by listing the cases or exemplars in rows and the analytic variables in columns. If the variable applies to the case, it is given a value of one; if it does not apply it is given a value of zero. The following variables were selected as distinctive analytic elements applied to the women exemplars. The resulting data matrix is presented in Table 1.

SUMMARY AND CONCLUSIONS

At the simplest possible empirical level there is far more variety and ambiguity in the observed religious case patterns than afforded by Weber (1978). The variety in types may exceed even the expectations of historians who have often classified the beguines as a singular and unified group. The works of Oliver (1988) and Ricketts (forthcoming) reveal diversity within just the Mosan Psalter congregational audience and/or their authors. Moreover, the analytic model corroborates Bynum's (1991:70-71) qualitative judgment that women do not fit easily into Weber's categories. They more typically combined selected features at different times and different places. Moreover, they were often "in the world" -- in ways not suggested by Weber -- as "reformers." Juliana combined passive meditation and asceticism with administrative duties and her prominent role as a religious leader within the ecclesia. Others, including Juliana, Hadewijch, and probably the Psalter congregation worked in hospitals, cared for orphans, dist ributed money and food to the poor, provided spiritual counsel, and challenged corrupt practices in lay and ecclesiastic domains (cf. Bynum 1991:70). They were "servants" and "instruments" as well as passive vessels in contemplation.

Women religious virtuosae from the middle ages: a case pattern and analytic model of types

Sociology of Religion, Spring, 2002 by Barbara R. Walters

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