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Alan Ford

: the preaching of the gospel and the administration of the sacraments, it began in the valley of the Six Mile Water in southern Antrim, the initial impetus coming from James Glendinning, a Scots minister delicately poised on the boundary between enthusiasm and madness (he was convinced that those who turned in their sleep could not be faithful Christians, and eventually left Ireland to visit the seven churches of Asia).94 Glendinning’s approach was that of an Old Testament preacher–‘having a great voice and vehement delivery, he roused up the people, and wakened them

in The Scots in early Stuart Ireland
Elliot Vernon

to the Lord’s supper. 11 Some went so far as to elect lay assistants to assist the minister. For example, on 23 January 1645 Edmund Calamy asked the vestry of St Mary, Aldermanbury to choose three men ‘to asist him in exammining and preparing the people of the parish for their admittance to the sacrament of the Lords’ supper’. 12 Likewise, in 1645 the vestry of St Stephen, Coleman Street, which had facilitated the ejection of John Goodwin for denying the Lord’s supper to all but members of his own gathered congregation

in London presbyterians and the British revolutions, 1638–64
Open Access (free)
A locus for fantasy
Katherine Aron-Beller

three Christians who had stood watch over the Sacrament on the night of Holy Thursday. He told the Inquisitor: At night between Holy Thursday and Friday, I was keeping vigil at the Holy Sacrament, which was in the ‘tomb’, and I heard the Jews, who were in the house of Davide, the banker, at about 4 or 5 hours of the night, making deafening noises and shouting, singing festively, in the same way as our priests do, when they sing Vespers or the other offices.49 First a few people sang and then the others joined in, first one group singing and then the other. And while

in Jews on trial
Alec Ryrie

, using ‘the order of the Book of Common Prayers’. This clearly meant the English Prayer Books of Edward VI, but perhaps the conservative book of 1549 rather than its more radical 1552 replacement: certainly, the wording does not imply a precise attachment to any one text.36 Formalising de facto toleration, and a vernacular liturgy for the daily offices of matins and evensong (not for the sacraments): these were not unrealistic demands. The vernacular Bible was already legal. The vernacular catechism which was supposedly read from the pulpit every week included the

in The origins of the Scottish Reformation
Linear time and Jewish conversion in the N-Town plays
Daisy Black

dislocation. 39 For example, in the N-Town Assumption , the one Jew who refuses to ‘forsake oure lawe’ is dragged to hell by demons, while the Croxton Play of the Sacrament stages a physical movement from Jewish to ecclesiastical spaces when its antagonists move from their home to the church, before being sent to wander the world in penance. 40 These kinds of supersessionary narratives therefore tended physically and often violently to over-write Jewish scripture, narratives, spaces and histories. The ‘shattering’ force of supersession also directs the plot of Joseph

in Play time
Alison Forrestal

they enticed the faithful away from the parishes, leaving the curés short of both income and pastoral work. The French church had become a centre for the debate when the Franciscans had begun to argue that the mendicant orders possessed greater mandates to preach and administer the sacraments than the parish clergy. In 1409, the Franciscan pope, Alexander V, even issued a bull (Regnans in excelsis), affirming that the regulars held privileges to perform these services.3 As the religious orders underwent their rapid revival during the Catholic Reformation, this old

in Fathers, pastors and kings
Death, decay, and the Technological reliquaries, 1637–67
Erika Doss

, and often audacious installations for museums in Amsterdam, Stockholm, and Lucerne, and for Documenta 5 in Kassel in 1972, Thek spent his time alone on Ponza. He drew and painted the island, the sea, and the interior of the small shack he rented, and kept extensive notebooks documenting his thoughts, feelings, and beliefs. 96 sacraments (1975), for example, listed ways to

in Republics and empires
Elizabeth Vandiver
Ralph Keen

Commissary, and also an Inquisitor of heretical depravity, and was fierce in his intellect and strong in his body, when he saw these Propositions, he bore Luther’s outrageous audacity badly, and in order that equal might answer to equal he published 106 theses, in which he explained the contrary opinion. For example, Luther began as follows: ‘Our Lord and Teacher Jesus Christ, by saying “Make your repentance, etc.,” wished the whole life of a believer to be one of penance. That cannot be understood as concerning the penitential Sacrament of Confession and Reparation, which

in Luther’s lives
Michael McKeon

physical acts of dissenting worship. Public conscience and insignificant sacraments The Reformation freed Christian doctrine from the alien authority of the Roman pope, but it thereby risked subjecting doctrine to the regional authority of national institutions like the Church of England. In Marvell’s critique, Parker exploits the status of Anglicanism as the national church by defining as narrowly as possible the subject’s liberty of conscience from civil constraints. The spiritual supremacy of the church is ensured by the absolutist supremacy of the state. To this end

in Texts and readers in the Age of Marvell
Abstract only
Limiting godly speech in early seventeenth century England
Karl Gunther

PRINT.indd 47 12/03/2020 11:37 Freedom of speech, 1500–1850 different uses throughout the sixteenth and seventeenth centuries.6 Matthew 7:6 was frequently invoked to argue that ‘dogs’ and ‘swine’ must be prevented from receiving the sacrament of communion, while Roman Catholic theologians read the text as offering a clear prohibition on the publication of vernacular Bibles and, in one extreme Henrician case, as a prohibition on even preaching to the laity.7 Preachers made the text serve an admonitory function in their jeremiads, warning their audiences that God

in Freedom of speech, 1500–1850