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Chapter 5 The sacrament Socinianized: Benjamin Hoadly and the Eucharist T he Eucharist long exerted centripetal and centrifugal forces on Christianity, and the Church of England’s formularies captured why that was the case. The Thirty-Nine Articles declared that the sacraments were ‘ordained of Christ’ and were ‘not only badges or tokens of Christian men’s profession, but rather … certain sure witnesses, and effectual signs of grace, and God’s good will towards us, by which he doth work invisibly in us, and doth not only quicken, but also strengthen and
30 Three kisses—better to her than to me …At Goodramgate church at 10 35/”; Miss W– and I and Thomas staid [for] the sacrament…. The first time I ever joined Miss W– in my prayers—I had prayed that our union might be happy—she had not thought of doing as much for me. 9 A pril 1834 Anne Lister and Ann Walker left York for a tour of Yorkshire; their final stop was to visit the Norcliffes at
type of rhetoric, of course, was scarcely an innovation in the late tenth and eleventh centuries, although, as will be seen, both its prevalence and vehemence was revolutionary. As any historian of the late antique and medieval Church can testify, ecclesiastical sources are full of references to concerns about ritual purity and fears of contamination from an early date. For instance, Irish texts such as the mid-sixth-century Vinnian and mid-seventh-century Cummean penitentials repeatedly display anxiety about the purity of the sacraments and those who handled them
of the Supper of the Lord in its sale and application for others (i.e. offering masses for other people). Here the entire theory of Sacrifice was set forth and the use of the Sacraments was shown. And when pious men in the Monasteries now heard that they must flee from Idols, they began to depart from their impious servitude. Therefore Luther added to the explanation of the doctrines on penance, the remission of sins, faith, and indulgences, also these topics: the difference between divine and human laws, the doctrine on the use of the Supper of the Lord and the other
those who were now to be excluded from a share in a family’s wealth also had to be kept from marriage and having children, it was crucial to establish what actually constituted legitimate Christian marriage, as well as to underline who was, and who was not, permitted to marry. The Church, however, had never defined this precisely. Indeed throughout the earlier middle ages and well into the eleventh century, marriage was not considered to be a sacrament, and in fact was something over which the Church had little if any control. 28 This remained the case up to the
condemnation of the British Government in 1920. The bishops accused republicans of attacking their country as if it were a foreign power. They declared that they had no legitimate authority for their campaign and, more significantly, branded the republican movement as being inherently opposed to Catholic doctrine. ‘In spite of their obvious sin and the fact of their unlawful rebellion’, they went on, ‘they still play the role of good Catholics and demand the Sacraments’. Consequently, the bishops moved to cut republicans off from the Church. All those who participated in the
was in relation to baptised slaves that the question of freedom might even become urgent. The sacrament was the most pressing preoccupation for those m issionaries who worked amongst the slave population. Receiving baptism also appears to have been popular amongst slaves themselves, and Peabody has explored a number of reasons for the receptivity of slaves to baptism, including African religious syncretism and 143 frontiers of servitude the possibilities of social and linguistic advancement offered by baptism.219 In 1667, Du Tertre estimated the number of
Exempla, the stories with which preachers enlivened their sermons and impressed salutary moral lessons on their hearers, have long been appreciated as a source of key importance for medieval history. They played an important part in popular preaching and yet, for all the work being published on preaching and on the mendicant orders more generally, little of the abundant primary material is available in English translation. This book presents translation material from two collections of exempla assembled in the British Isles in the last quarter of the thirteenth century. One, the Liber Exemplorum (LE), was compiled by an English Franciscan working in Ireland. The other, probably the work of an English Dominican based in Cambridge (DC), is represented by fifty-two stories, about one-sixth of the total. These two collections are important because they are among the earliest to survive from the British Isles. Their short, pithy narratives are not limited to matters of Church doctrine and practice, but touch on a wide range of more mundane matters and provide vivid snapshots of medieval life in the broadest sense. The first part of the collection is chiefly devoted to Christ and the Virgin, the Mass and the saving power of the Cross. The second part has exempla on a wide variety of doctrinal, moral and other topics. These include the vices, the virtues, the sacraments and church practice, and the sins and other failings thought to beset particular professions or groups.
than description. 6 8. Instructions for the laity in preparation for the mass [From T. F. Simmons, ed., The Lay Folks’ Mass Book , Early English Text Society, original ser., LXXI 1879 , pp. 122-7; in English] HERE FOLLOWS A PRECIOUS CONSIDERATION, HOW A MAN SHALL MAKE HIMSELF PURE AND PERFECTLY CLEANSED BEFORE RECEIVING THE SACRAMENT OF THE
the same. (viii) Church of Charlton [no. 65] Item, that divine service is not held as it ought to be, nor is the sacrament fittingly administered, to the extent that one Stevynsone of the said parish recently died without confession or communion. Item, that the parson does not keep residence or hospitality among his parishioners, and comes but