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Sarah James

self and all the remenaunt wyth al hir faders tresour she disposed to þe sustenaunce of þe pore | puple. She loued not to here or see eny playes or iapes or eny veyn or worldly wordes or songes bot oonly she ʓaf hir to study of holy scripture and þat wyth gret diligence … she kept þe clennes of hir virgynyte. And in þis wyse she dwelled in hir faders paleys full of alle vertues and graces as þe ryght dere and singlere spouse of almyghty god.17 The ideas conveyed in these passages are strikingly similar. In both, Katherine is seen doing good to the people: in MS

in Sanctity as literature in late medieval Britain
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Mairi Cowan

. After about a month, however, Hamilton was recalled on a series of charges, among them his Lutheran position on the roles of faith and works in justification and his rejection of both purgatory and the mediation of saints. Hamilton’s response was a Protestant one: an appeal to the authority of Scripture and the mediation of Christ alone. It did not persuade his judges, who condemned Hamilton and had him

in Death, life, and religious change in Scottish towns, c.1350–1560
Albrecht Diem

patres, but Walahfrid’s Gallus teaches them. Like a good Carolingian monk he receives his education within the walls of the monastery, he becomes proficient in the study of the holy Scriptures so that he can bring forth new and old insight, and excels in the study of grammar and the rules of metre. Everyone praises and admires him for his capacity to explain the secrets of the Scriptures, probably both the Bible and the works of the sancti patres. Thanks to his knowledge he is selected by consent of all and by order of Columbanus to go through all the steps of

in Religious Franks
Palm Sunday processions
Eyal Poleg

between Scripture and liturgy. Beyond clearly demarcated biblical lessons, there is no differentiation between biblical and extra-biblical language; no change in colour or hand, illustrations or rubrication mark biblical quotations and allusions. Nor did liturgical performance distinguish, in gestures or melodies, between biblical and non-biblical components, biblical lessons notwithstanding. As a result, one cannot easily tell apart a purely biblical text, modifications of a biblical text, or an autonomous composition. Such a confusion was not unique to the medieval

in Approaching the Bible in medieval England
The Church
Philippa Byrne

force of scripture was deployed to support legal argument. Examining the letters of some of the major figures in the controversy – Becket, Gilbert Foliot and John of Salisbury – for what they reveal about the pastoral role of the judge in the English Church in the mid-twelfth century provides a fresh perspective on the events of 1163–70. While the dispute between the king and archbishop was a question of custom and law, as well as a matter of political theory and practical politics, Becket’s stance on these issues and his responses to royal

in Justice and mercy
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Philippa Byrne

. 1215–20) employs the terminology of generalis – specialis , but bases its discussion of justice on scripture, Augustine and Cicero, not Aristotle. 3.28.1–2, 4:547–60. 19 ‘Iustita autem quoniam non simpliciter dicitur, alterius ordinis est: quoniam illa cadit sub ordine iuris civilis, scilicet secundum statute et plebiscite, et variantur casus in ipsa: et ideo illa respicit ordinem communis civitatis: et hunc ordinem videtur Aristoteles tenere in Ethicis, sicut plane patet in nova translatione.’ Albertus Magnus, Commentarii in librum

in Justice and mercy
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Queering the Nativity in the Towneley Second Shepherds’ Play
Daisy Black

’s entry into the house what his intentions are: ‘I wold he were slayn, I lyst well ete.’ 128 Gyll’s oath also operates as a joke about dramatic and scriptural interpretation. When she tells the shepherds, ‘If euer I you begyld, / That I ete this chylde / That lygys in this credyll’, she knows the shepherds will take her words figuratively, where she means them literally. 129 This produces an intriguing reversal of the kinds of reading I examined in Chapter 1 , where Joseph’s literal reading clashed with a figurative reading of Mary’s body and scripture. This device

in Play time
John’s devotional principles cultivated in the secular landscape
Lauren Mancia

the external, physical world. The abbot pastor plays the role of Christ, attending to the souls and the bodies of the monks in his care. 5 Gregory goes on to say that a good pastor builds his own spiritual knowledge in four stages: first he learns about Christ through the Scriptures; next he experiences Christ through his own suffering and contemplation; then he uses ‘experience in life’ to help him comprehend God; and finally he uses ‘experience in discerning the needs of the Church and its subjects’ to fortify his understanding of the divine. 6

in Emotional monasticism
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Sanctity as literature
Eva von Contzen

spectators. Atkin argues that the Digby Mary Magdalen anchors Mary’s sanctity in her body. The sinner’s bodiliness continues to be emphasised even after her conversion and thus offers a readable sign for her holiness that is based upon the rejection of her sinful body. The consequent visualisation of holiness, which results in a spectacle, is carefully planned in order to reach a late medieval audience in need of spiritual instruction. Wager’s Reformation play, by contrast, rejects spectacle in favour of adhering more closely to Mary’s depiction in Scripture and thus

in Sanctity as literature in late medieval Britain
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Self-fashioning and sanctity in late medieval English mystical literature
Jessica Barr

it is comon and generale, as we ar alle ane … For if I loke singularlye to myselfe, I am right nought. Botte in generalle, I am in anehede of charite with alle mine evencristende’.28 The visions are ‘shewed in generalle and nathinge in specialle’, she notes,29 yet it is through her individual experience that the common profit of the revelations is realised. The Showings thus articulates a productive tension between individuality and the common good: whereas Rolle’s Meditations could be said to fictionalise Scripture in order to enable the reader to imaginatively

in Sanctity as literature in late medieval Britain