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	<title>Geographies of Orthodoxy &#187; francis</title>
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	<description>Mapping English Pseudo-Bonaventuran Lives of Christ, 1350-1550</description>
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		<title>The Carthusian Milieu of Love&#8217;s Mirror</title>
		<link>http://www.qub.ac.uk/geographies-of-orthodoxy/discuss/2009/07/20/the-carthusian-milieu-of-loves-mirror/</link>
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		<pubDate>Mon, 20 Jul 2009 15:14:44 +0000</pubDate>
		<dc:creator>David Falls</dc:creator>
				<category><![CDATA[News]]></category>
		<category><![CDATA[Scholarly Issues]]></category>
		<category><![CDATA[approbatio]]></category>
		<category><![CDATA[arundel]]></category>
		<category><![CDATA[carthusian affinity]]></category>
		<category><![CDATA[carthusians]]></category>
		<category><![CDATA[constitutions]]></category>
		<category><![CDATA[francis]]></category>
		<category><![CDATA[franciscans]]></category>
		<category><![CDATA[golden epistle]]></category>
		<category><![CDATA[ian doyle]]></category>
		<category><![CDATA[meditationes]]></category>
		<category><![CDATA[nicholas watson]]></category>
		<category><![CDATA[vincent gillespie]]></category>
		<category><![CDATA[william of st thierry]]></category>

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		<description><![CDATA[In his essay, ‘The Haunted Text’, Vincent Gillespie, following A.I. Doyle, has warned that ‘we need to look more carefully at Carthusian interventions in contemporary spiritual writing and … assess the evidence for textual circulation cautiously, without assuming that wide dissemination beyond an audience of confreres or fellow religious was ever a common intention of Carthusian scribes and authors’.[1] This re-examination is, however, not applied to one of the most widely circulating Carthusian texts produced in the fifteenth century: Nicholas Love’s translation of...]]></description>
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