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December 1833–August 1834
Jill Liddington

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

in Female Fortune
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Selected Latin works in translation

John Wyclif (d. 1384) was among the leading schoolmen of fourteenth-century Europe. He was an outspoken controversialist and critic of the church, and, in his last days at Oxford, the author of the greatest heresy that England had known. This volume offers translations of a representative selection of his Latin writings on theology, the church and the Christian life. It offers a comprehensive view of the life of this charismatic but irascible medieval theologian, and of the development of the most prominent dissenting mind in pre-Reformation England. This collection will be of interest to undergraduate and graduate students of medieval history, historical theology and religious heresy, as well as scholars in the field.

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Medieval voice – a tribute to David Lawton
John M. Ganim

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

in Medieval literary voices
October 1835–February 1836
Jill Liddington

liberty again . Anne was of course genuinely concerned about her aunt's failing health: the Reverend Musgrave came up to Shibden to administer the sacrament to her. S aturday 19 Gave Joseph Mann the key of Whiskum cottage—told him…that he must sign a written agreement to leave at 2 months’ notice—he thought that rather too little notice—but I said it was the same sort of agreement as I had made before. Joseph to manage

in Female Fortune
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Anne Lister and Ann Walker 1832-33
Jill Liddington

’ again it should be binding. It should be the same as a marriage & she would give me no cause to be jealous—made no objection to what I proposed, that is, her declaring it on the Bible & taking the sacrament with me at Shibden or Lightcliffe church. 31 Ann Walker, who set great store by her sister's opinion, read aloud her letter asking Elizabeth's opinion about ‘ my

in Female Fortune
Lawrence Warner

not speak this sin’s name [i.e. homosexual activities]?’ 42 But Margery’s own immediate reply indicates, at least if readers are to infer from it the nature of the accusation, that Dinshaw’s questions miss the mark: ‘“Sir,” sche seyde, “I take witnesse of my Lord Jhesu Crist, whos body is her present in þe sacrament of þe awter, þat I neuer

in Medieval literary voices
A reassessment
Josephine A. Koster

The narrator says ‘[t]hys creatur, of whom is tretyd beforn, usyd many yerys to begynnyn hir preyerys on this maner’, establishing the text as narrative evidence of a conforming Christian's long-term pious practices. 7 The Margery of the prayers is portrayed as devout, orthodox, and mainstream: ‘sche cam to chirche, knelyng beforn the sacrament in the worschep of the blissyd Trinite (Fadir, Sone, and Holy Gost, oo God and iii Personys), of that gloryows Virgine, Qwen of Mercy, owr Lady Seynt Mary, and of the xii

in Encountering The Book of Margery Kempe
Liz Herbert McAvoy
Naoë Kukita Yoshikawa

sonne which may nouȝt be enserchid be mannys wytte, which wysdome the sone fully comownyth with þe fader and þe holi gost after hys wyll. And þis wysdome may no creatur fully talke. Also after þat þou shalt worship þe benygnyte of þe holy gost, which benignyte þe holy goost plentevouslye comownyth with þe fader and þe sone after his wylle, which benignyte he partith nouȝt fully to no creatur. (fol. 70v) Christ's exposition on the Trinity here subtly links itself with the sacrament

in Encountering The Book of Margery Kempe
Exemplarity and Margery Kempe’s encounters of the heart
Laura Varnam

that the herars wer oftyntyme steryd therthorw to wepyn ryt sadly’ (p. 112) and in Chapter 74, when Margery kisses and speaks to the female lepers, the Book tells us that she ‘steryd hem to mekenes and pacyens’ (p. 327). The potential for enlivening spiritual qualities is also evident when Margery marvels at the miraculous ‘steryng and mevyng of the blyssed sacrament’, which ‘schok and flekeryd to and fro as a dowe flekeryth wyth her wengys’ (p. 129). The association of the term with the Holy Spirit in the form of a dove here takes us back to the Proem

in Encountering The Book of Margery Kempe
Great War archaeology
Angie Blumberg

. The moon is white. I’m white when I have no clothes. He mightn’t see me at all.’ 192 Removing all of her clothes but her shift, she lies flat on the stone. Vanna’s engagement with the landscape suggests that honesty and vulnerability, as well as being one of the chosen initiates, are necessary requisites for effective sacraments in the modern world. This image strategically echoes the Stonehenge scene

in British literature and archaeology, 1880– 1930