Bynum

In the later medieval spirituality, scholars have concentrated on the ideals of chastity and poverty to give up the religious reasons, sex and family, money and property. However, that modern scholarship has focused so tenaciously on sex and money due to sex and money are such crucial symbols and sources of power in our own culture. In the later thirteenth and fourteenth centuries, famine was on the increase again in the Europe that after several centuries of agricultural growth and relative plenty. Many vicious stories left to die when they could no longer do agricultural labor sometimes survive in the sources, suggesting a world in which hunger and even starvation were not uncommon experiences. Food practices-fasting and feasting, that was at the very heart of the Christian tradition. Food was a central metaphor and symbol in Christian poetry, devotional literature, and theology due to a meal was the central Christian ritual, the most direct way of encountering God. Therefore, Food was crucial in medieval spirituality as practice and as symbol. However, piety of women was more prominent than men in the period form 1200 to 1500. We find that Eucharistic visions and miracles occurred far more frequently to women, Particularly certain types of miracles in which the quality of the eucharis as food is underlined by look at practices connected with Christianity’s holy meal. The exempla or moral tales that preachers used to educate their audiences by consider a different kind of evidence, both monastic and lay are about women. This evidence demonstrates good practices were more central in women’s piety than in men’s and both men and women associated food with women especially fasting and the Eucharist. In lidwina’s story, fasting, illness, suffering, and feeding fuse together, food then is much more important to women than to men as a religious symbol. Food-related behavior was central to women socially and religiously due to food was resource women controlled and women controlled themselves and their world. Medieval women were also explicitly controlling sexuality in controlling eating and hunger. Food-related behavior is charity, fasting, Eucharistic devotion, and miracles. Both theological insights suggest that fasting, eating, and feeding meant suffering, and all suffering meat redemption. Therefore, in feast and fast, all cultures must find symbols, which are the realities of suffering and the realities of service and generativity.