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Simon Barton and Richard Fletcher

splendid liturgy of the Visigothic Church. This cultural achievement was shattered and dispersed by the Islamic conquest of Spain in the early years of the eighth century. ‘Islamic conquest’ is shorthand. The conquerors were led by Arab Muslims, but their rank-and-file were Berbers from north-west Africa, recently subdued with great difficulty by the Arabs and as yet, little touched by Islamic

in The world of El Cid
Richard Cust and Peter Lake

’s rabidly anti-puritan priorities actually differed from those of the Laudians. On the issue of 288 CUST & LAKE_9781526124654_PRINT.indd 288 02/06/2020 07:46 The search for the centre as partisan enterprise? c­ onformity, Aston praised ‘our laws (still in force) which exact the deprivation of every ecclesiastic, the confiscation of the goods and chattels, and imprisonment, during life, of every laic, that shall willfully deprave the liturgy established by law’.58 He also described a local puritan request that the godly be allowed to meet ‘together to pray for the king

in Gentry culture and the politics of religion
The intellectual history of a martyrdom
Jeffrey Collins

clergyman and school-master Francis Gregory celebrated the Restoration by urging the defence of ‘Episcopacy, Liturgies, and Ceremonies’. As part of this pressure campaign, Gregory invoked the martyr Charles I: ‘it is not easie to say whether he were the better King or the better Christian’. Gregory also republished verses that he had first composed for early editions of the Eikon Basilike itself. 46 Figure 5.2 Charles II from Augustus Anglicus; a compendious view of the life and reign of that immortal and glorious monarch Charles II (1686) At the

in Revolutionising politics
Laura Varnam

about’ the divine.7 It facilitated access to God but it also constructed a space in which the congregation could represent, understand, and talk about God among themselves. The consecration of a church was simultaneously the consecration of a new community and an opportunity to establish social order, focalised through a building that was the centre of the social world. Brian Repsher asserts that the liturgy was the place where ‘society was made, restored, and nourished towards moral perfection’, and the consecration ceremony ensured that the liturgy could be

in The church as sacred space in Middle English literature and culture
Allegories of the Armada
Margaret Christian

129 6 Saracens, Assyrians, and Spaniards: allegories of the Armada This book contends that recapturing the biblical learning of Spenser’s contemporaries can help twenty-first-century readers appreciate the allegorical method at work in The Faerie Queene. As Chapters 2 and 3 demonstrate, Elizabethan liturgies and sermons inculcated a collective national experience which was pervasively biblical. Cultural familiarity with typology meant that preachers discussed recent and contemporary figures in biblical terms:  Anne Boleyn as Esther, Mary Tudor as Athaliah,1

in Spenserian allegory and Elizabethan biblical exegesis
Irish-American fables of resistance
Eamonn Wall

Chicago’s business, social action, and Irish communities. The church calendar lists regular meetings of a variety of groups  –​one for ‘devotion to Our Lady’, one offering divorce support, a Jewish-​Catholic couples group, and a Bible study meeting, along with choir practice, community outreach, and liturgy meetings. Coming up the following month were a Valentine’s Day Mass, a civic forum on art as an expression of the sacred, a reading group meeting (Portrait of the Artist as a Young Man), and a Celtic St Patrick’s Day Mass followed by an Irish breakfast, a Mass

in Tracing the cultural legacy of Irish Catholicism
Abstract only
E.A. Jones

some idea of how the problem was (at least partly) resolved. The sources collected in this book fall in general into two classes. Either they are concerned with individual hermits or anchorites in their particular circumstances, or they come from theoretical or prescriptive texts such as rules or liturgy whose relation to the lived experience of real solitaries it is usually impossible to recover. 13

in Hermits and anchorites in England, 1200–1550
Struggles for power over a festival soundscape
Lorenzo Ferrarini

night, after the official phases of the ceremonial were finished and the clergy had retired. Some of the main forms of pilgrim participation are sonorous – especially dancing or at least singing in front of the statue. During the July festival there is a large presence of musicians, who create informal, temporary aggregations of people coming from distant communities. These episodes are distinct from the official, prescribed sounds of the festival, which include the liturgy and the music of a walking wind band. Though some know each other from frequenting a circuit

in Sonic ethnography
Elisabeth Dutton

theatricality of the Mass has been the object of discussion at least since Honorius Augustodunensis, in the twelfth century, made an analogy between the liturgical celebrant and an actor taking on the role of Christ: in the twentieth century O. B. Hardison went so far as to argue that in liturgy were the origins of English drama, though scholars, notably Lawrence Clopper, have argued firmly against this aspect of Hardison's work. 20 Discussion is dogged, as Bruce Holsinger points out, by an ‘all-or-nothing’ approach: liturgy

in Enacting the Bible in medieval and early modern drama
Abstract only
Richard Cust and Peter Lake

an issue about law, degree, hierarchy; about the nature of order and how best to preserve it. That certainly was how Aston habitually cast it. So, too, was the issue of liturgy about order and obedience to what the law enjoined, as well as about the nature and texture of public worship and sacred space. Not only that, but, because in Cheshire these arguments were conducted through the raising and presenting of rival petitions, and because the gentry could not, until very late in the day, agree on appropriate forms of words behind which to unite, the resulting

in Gentry culture and the politics of religion