Search results
Anglican elite and the Irish Presbyterians, whom they regarded as a little better than Catholics, and the passing of the Test Act in 1704 (which required the taking of the Anglican sacrament for every public office) effectively sent both non-Anglican groups to the political and civic wilderness. Casting some into the outer darkness needs to be balanced with a building up of a real sense of community within the enclave. This chapter is concerned with one of the major ways in which the common beliefs of the enclave were transmitted to each generation
this responsibility, and there is no indication that this is the remit of men alone. This could be the reason why Foxe seems eager to restrict the parameters to private places, the traditional domain of women. Two reasons point us to this conclusion. First, we know that Foxe, seemingly without hesitation, incorporated examples of lollard women reciting scripture and teaching about the sacrament of the altar, saints, and images. 32 Isabel Tracher, caught up in Bishop John Longland’s interrogation of the Chiltern lollards, was said to have
Sacrament ’ (2003). 12 He had an expert knowledge of the trail of strange geographies and mythic histories as a result of his scholarly editions of The Siege of Jerusalem , in which the Roman–Jewish wars become akin to a crusade, and Joseph of Arimathea , which provides a prehistory of the Grail. 13 His Turkish experience led to some astonishing collocations of medieval anxieties about Ottoman
was denounced. In Prussia, for example, Bismarck launched his Kulturkampf against German Catholics. Bishops and priests were imprisoned and by 1876, more than a million Catholics had been barred by the Prussian Government from receiving the sacraments.14 In Britain, William Gladstone denounced the moral and mental submission now demanded of Catholics by an infallible Pope. Moreover, he questioned the ability of Catholics to remain loyal to the state, given the deference now owed to Rome.15 The Franco-Prussian War signalled the collapse of the temporal power of the
Patrick supposedly drove the snakes from Ireland and converted pagan festivals into Christian ones, Cullen modernised a church that the suppression of Catholicism had turned into an untended garden. Priests of the previous generation had been active in politically mobilising Catholics and active in supervising their education, but expressions of religious worship – celebrations of the sacraments and funerals – were not housed in churches to the extent these came to be under Cullen’s influence. A number of chapters emphasise Cullen’s influence upon Catholicism in
, Woman, Child or Servant’, 383). But this particular ‘dunghill’ is observed not by the dwarf but by Red Cross. What the dwarf is the first to see (and shows to his master) is the ‘mournfull sight’ (I.v.52.2) of the (unmourned) bodies within the dungeon. MUP_Walls_Final.indd 142 30/07/2013 16:14 Una’s adiaphoric dwarf 143 and the mass for the deceased (now classified as adiaphora rather than sacraments) had been retained by the Elizabethan Church.42 Indeed, the ‘Visitacion of the Sicke’ and the ‘Buriall of the Dead’ (as prescribed by the Book of Common Prayer
redeemed brings us to the second of the misapprehensions mentioned above. Nearly all critics have interpreted Una as the Church as it had been established in Elizabethan England. This visible institution regarded itself as ‘true’ on the basis of its ‘sincere preaching of the gospel’ and its ‘invocation and administration of the sacraments’.3As I have argued, however, the community represented by Una is true in a different and much deeper sense. It is not contiguous with any earthly institution, no matter how enlightened or how well it accommodated the redeemed. As
the Roman church, not the Church of England. The Church of England had been reformed, thanks particularly to the initial efforts of Wyclif, and therefore the Quakers were not the natural heirs to Wyclif’s legacy but a wayward offshoot, the disinherited black sheep of the family. 1 This exchange is remarkable. The Quakers prioritised the Spirit over Scripture, and placed a premium on looking to one’s ‘inner light’ for salvation. The authority Friends afforded the direct experience of Christ rendered outward sacraments and church traditions
’s condemnation) as being particularly objectionable from a sacramental point of view. This remained the case until Humbert of Silva-Candida’s Against the simoniacs , written about 1050, which denied the validity of sacraments or ordinations performed by simonists. 17 By adopting the Donatist position (that a ‘bad’ priest corrupted the sacraments he dispensed), this flatly contradicted the view expounded by the Father of the Church, St Augustine, thereby prompting a heated debate with Peter Damian, who maintained that those freely ordained by simonists were untainted, as
coverture, it therefore did not challenge the general position of women in common law.10 However, it offered relief from the legal disabilities inherent in coverture and was widely used by women in England and Ireland.11 The validity of marriage was initially within the jurisdiction of the Church. The Church assumed jurisdiction over marital matters from the fifth century, and a code of marriage developed as part of canon law in the twelfth and thirteenth centuries. Canon law regarded marriage as a sacrament and was concerned with the regulation of the person rather than