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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
Margaret Christian

35 2 Allegorical reading in occasional Elizabethan liturgies An occasional liturgy is a service of prayers and Bible readings responding to a specific occasion – a local or national emergency like an earthquake, epidemic, or threatened invasion, or a national celebration like the anniversary of Queen Elizabeth’s accession to the throne. In order to appreciate how occasional liturgies relate to The Faerie Queene, it will be helpful to recall the biblical structure of the liturgy that Spenser’s original readers regularly heard in church and were encouraged to use

in Spenserian allegory and Elizabethan biblical exegesis
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. 1635–66
Abstract only
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
Conti Brooke

time, the liturgy’s vexed status in Protestant England raises questions about religious change that go beyond the play’s Jewish characters. That this allusion has been ignored by mainstream Shakespeare criticism is not surprising. Although the Easter Vigil dates back to the earliest days of Christianity, it appears to have vanished from English worship at the Reformation.3 The few scholars who have noticed the allusion have therefore assumed that the service would have been unknown to any but devoted Catholics, and, based on this assumption, adduced the allusion to

in Forms of faith
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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
The uses of John’s devotional method within the walls of Fécamp
Lauren Mancia

and embracing suffering and the contemplative life. In De fuga saeculi , for instance, Ambrose encourages readers to use Christ’s passion to model the rejection of the world. 11 If a monk were seeking to supplement his understanding of devotional models of the CT , such as Hannah, for example, whose canticle the monks would sing in the liturgy and on ferial Wednesdays, he need not look further than the lavish eleventh-century copy of Augustine’s De civitate dei , which could provide a reader with more background on Hannah. 12 There, in Book 17, Augustine spends

in Emotional monasticism
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Paul Fouracre

distribution to churches of which they were the patrons. 6 Again, association with and control of churches (and monasteries) bolstered their power. As in Iceland there were worries about supplies. In the late eleventh century the Monastery of the Caves in Kiev was in danger of failing to provide wine for the liturgy and had to be rescued by the local big men. Another time they considered making oil from the seeds of flax to burn in the monastery’s lamps, but after much prayer a rich man miraculously appeared with a barrel of ‘proper oil’ and the day was saved. 7 It is

in Eternal light and earthly concerns
Els Rose

7 Emendatio and effectus in Frankish prayer traditions Els Rose The effectiveness of worship and prayer was a principle concern of the Franks and took a central position in their interpretation and design of the Christian religion. The Carolingians in particular are known for the way they accentuated a correct practice of worship, including a linguistically correct expression of ritual texts, in order to further the effectiveness of the Eucharistic liturgy and of prayer. As Mayke de Jong phrases it so poignantly:  ‘Obviously, the Carolingian God liked to be

in Religious Franks