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Palm Sunday processions
Eyal Poleg

:1–9) The Gospel of Matthew was read during the Palm Sunday procession and served as the rationale for the day’s liturgy. A comparison between the biblical narrative (with parallels in Mk 11:1–11; Lk 19:28–38; Jn 12:12–16) and its liturgical re-enactment, however, may result in a few raised eyebrows. If ‘The liturgy was the primary context within which medieval Christians heard, read and understood the Bible’, 1 then why are many of the liturgy’s crowning moments nowhere to be found or marginalised in the biblical narrative; where are elements that defined the day in

in Approaching the Bible in medieval England
Martin Heale

The liturgy – the regular round of services in worship of God – was the core of the monastic life. Numerous liturgical manuscripts survive, mainly from larger houses, detailing for the inmates’ benefit how these services should be ordered. The study of liturgical books is a highly complex and specialist field, and as a result this section makes

in Monasticism in late medieval England, <i>c.</i> 1300–1535
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Liturgical Gloves and the Construction of Public Religious Identity
Cordelia Warr

Within the Catholic Church from around the tenth century onwards, liturgical gloves could be worn on specific occasions by those of the rank of bishop and above. Using a pair of seventeenth-century gloves in the Whitworth as a basis for further exploration, this article explores the meanings ascribed to liturgical gloves and the techniques used to make them. It argues that, within the ceremony of the mass, gloves had a specific role to play in allowing bishops to function performatively in the role of Christ.

Bulletin of the John Rylands Library
The polity of the British episcopal churches, 1603–62
Benjamin M. Guyer

normative textual authorities, most notably the liturgies found in the Book of Common Prayer and the bodies of seventeenth-century canon law. These buttressed a ceremonial continuity that began with Elizabeth I; it continued until the Church of England was proscribed during the civil wars,2 but it was revived at the Restoration. Second, and more specifically, this chapter studies the reception by early Stuart divines of Archbishop Cranmer’s conviction that ‘It is evident unto all men, diligently reading holy scripture, and ancient authors, that from the Apostles’ time

in Church polity and politics in the British Atlantic world, c. 1635&#x2013;66
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A lived religious history of English Catholicism, 1945–82
Author: Alana Harris

Drawing upon a multi-disciplinary methodology employing diverse written sources, material practices and vivid life histories, Faith in the Family seeks to assess the impact of the Second Vatican Council on the ordinary believer, alongside contemporaneous shifts in British society relating to social mobility, the sixties, sexual morality, and secularisation. Chapters examine the changes in the Roman Catholic liturgy and Christology, devotion to Mary, the rosary and the place of women in the family and church, as well as the enduring (but shifting) popularity of Saints Bernadette and Thérèse.

Appealing to students of modern British gender and cultural history, as well as a general readership interested in religious life in Britain in the second half of the twentieth century, Faith in the Family illustrates that despite unmistakable differences in their cultural accoutrements and interpretations of Catholicism, English Catholics continued to identify with and practise the ‘Faith of Our Fathers’ before and after Vatican II.

The liturgy, the Eucharist and Christ our brother
Alana Harris

Chapter 3 Gatherings at the family table The liturgy, the Eucharist and Christ our brother Drink the wine and chew the wafer Two, four, six, eight Time to transubstantiate In his popular pamphlet examining the ways in which ‘the Catholic world [we] knew seems to have been turned upside down – and so quickly’, Frank Sheed presciently recognised that, of all the changes instituted around the time of the Council: for the man-in-the-pew the question ‘Is it the same Church?’ often enough boils down to the question ‘Is it the same Mass?’1 Writing two decades later in

in Faith in the family
E.A. Jones

underscored the idea that anchorites were dead to the world by numerous striking echoes of the medieval liturgy of death and burial: from the procession through the cemetery to reach the cell, to the psalms and antiphons chosen, the performance of the ‘last rites’, the open grave and the sprinkling of dust upon the recluse. 3 The verbatim recording of an anchorite’s profession [ 6 ] is a late development, and perhaps

in Hermits and anchorites in England, 1200–1550
Episcopal authority and the reconciliation of excommunicants in England and Francia c.900–c.1150
Sarah Hamilton

-century episcopal collection of law and liturgy, usually, if anachronistically, known as the ‘commonplace book’ of Archbishop Wulfstan of Worcester (1002–16) and York (1002–23): Cambridge, Corpus Christi College, MS 265 (hereinafter C ) and Oxford, Bodleian Library, MS Barlow 37 (hereinafter D ). 9 C was compiled at Worcester in the third quarter of the eleventh century, while D

in Frankland
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Three Advent Sunday sermons
Eyal Poleg

former substantiating their message, the latter a prerequisite in order to make the Bible relevant to their audiences. This was done in tandem with other forms of biblical mediation: preachers acted within sacred time and space, with sermons traditionally being part of the celebration of the liturgy; preaching and exegesis were often practised by the same people for similar aims. The interplay between authority and contextualisation, between Bible, audience, and preacher, stands at the core of this chapter. Preaching was a vital form of biblical mediation all

in Approaching the Bible in medieval England
E.A. Jones

the uncompromising repression of heresy, the early fifteenth century is now recognised for its movement of orthodox reform, which saw (amongst other developments) a monastic revival and a renewal of the liturgy. 1 We have already seen evidence of increased scrutiny of potential anchorites in this period (see Chapter I , especially [ 2 ]), and the attention paid to the solitary vocations in the

in Hermits and anchorites in England, 1200–1550