The purpose of this paper is two-fold: first, to examine in the context of The Book of Margery Kempe the nature of the clerical anxiety incurred by the spread of the Lollard movement; and second, to examine the effect of this prevailing anxiety, which lay hidden behind the force of repression represented by anti-Lollard measures taken by Church officials such as Archbishop Arundel, on Margery`s religious, social and textual experience related, in particular, to her peculiar behavior of crying. Even though there is much evidence against the clerical accusations that Margery was a Lollard, her claim to enjoy a direct relationship with God unmediated by the clergy, her knowledge of Scripture and the audacity with which she "preaches" her claims caused quite a bit of ecclesiastical anxiety and backlash. Recent studies on the effectiveness and pervasiveness of Lollard repression by the official Church necessitate another look at the significance of Margery`s very feminine affective piety as a practice intentionally popularized by people like Archbishop Arundel precisely in order to counteract Lollardy, and of her tears which are an important part of her devotional practice. Margery`s "empowerment" must be considered in the context of her need to establish the identity and validity of oneself under extremely dire and urgent socio-political circumstances that threatened even her very existence. Margery embraces the officially encouraged practice of affective piety wholeheartedly, her copious tears and loud crying being its representative expression. However, her tears also function as powerful language and voice that was denied her by the same Church, at least until her speech of tears was superceded by The Book. The power and "eloquence" of the tears most clearly manifest themselves when the male priest-scribe, the one with the original power and authority to read, speak and write, comes to shed tears.