Juvénal des Ursins, Archbishop of Reims, Guillaume Chartier, Bishop of Paris, Richard Olivier de Longueil, Bishop of Coutances, and the Inquisitor, Jean Bréhal. She had long ago given birth in lawful marriage to a daughter, and had raised her, duly marked with the sacrament of baptism and of confirmation, in the fear and the respect of God and in the traditions of the Church, so far as her age and her

in Joan of Arc

everie other man in his place abrode in the world reputed as he ought to be, wherby quyet shall ensue amonge oure selfes, and takinge all disputacions from vs other then by lawes ys apointed or permytted, we shall no more saie thow papist and thoue heretique, for your lawe the laste yere for the sacrament, and this yere for the ceremonies will helpe moche the matter yf they be well executed.27 Paget returned to the issues raised in this letter in a set of articles apparently drawn up to be discussed by the Council in April 1549. In summing up the state of the realm he

in Literature and politics in the English Reformation

importance of baptism, even more so in Languedoc, where many disregarded its value for salvation.77 Some French Prophets, however, continued to attach a great importance to the first sacrament within their original Church. In September 1707, Daniel le Tellier presented his son Samuel to be baptised by the ministers of the Huguenot Church of the Artillery, who refused to deliver the sacrament as long as his father did not abjure the Prophets. Samuel was not baptised until 27 January 1709, when the Spirit ordered le Tellier and Isaac Havy to christen him themselves with his

in Enlightening enthusiasm

due humility and reverence, 1 and after dinner bathed and kissed the feet of all his brothers, and he performed every one of the day’s offices alone, without help. On the next day, his illness increasing, he took to his bed and, when he had made confession from a contrite heart, he received the last sacrament of unction like a true catholic; and thus he lingered in sorrow and

in The Black Death

that the sacrament was transformed into the body of Christ after the words of the consecration were spoken. It is certainly possible that Flower went to St Margaret’s church precisely because it was known to offer services on a lavish scale and for its associations with the soon-to-be-revived Westminster Abbey: he explained to Bishop Bonner that, while he had first gone to St Paul’s Cathedral, he had not acted there because the ‘spirit’ had not spoken to him there as it was subsequently to do in St Margaret’s. While Flower eventually voiced regret for the attack, he

in The social world of early modern Westminster
Abstract only
The peace of 1570

, they argued, had instituted only two sacraments, baptism and the eucharist; the other five – penance, confirmation, marriage, extreme unction and the sacrament of priestly orders – all had to be rejected. Nowhere, they added, did the Scriptures mention purgatory, so there was no point in praying for the souls of the dead, who went straight to hell or to paradise. In their view, Catholics were guilty of idolatry by worshipping saints in a manner too similar to that which should be reserved for God alone; they venerated relics which were nothing more than bits of wood

in The Saint Bartholomew’s Day Massacre

through the streets, whose houses were decorated with tapestries, so that the areas concerned became a sacralised space. The most beautiful procession, that of the Holy Sacrament (also called the Fête-Dieu), occurred at the end of May, when the parish prepared three dozen red roses to adorn the cross and the monstrance in which the consecrated Host was exposed, as well as to decorate the heads of the clergy and laypeople accompanying them.59 Collective piety was particularly evident in devotion to Sainte Geneviève, protectress of the capital, which mobilised the

in The Saint Bartholomew’s Day Massacre

interpretations of the issue could be supported and further developed in the Council’s wake, because no official doctrine existed. Once more, the quarrel reared its head when the Tridentine delegates turned to formulating the decrees on the sacrament of order between October 1562 and July 1563. After a replay of the divisions over episcopal residence, the Council finally decreed that the priestly orders ‘truly and properly’ formed one of the seven sacraments, imprinting a unique and ineffaceable character on its recipients which enabled them to consecrate the bread and wine and

in Fathers, pastors and kings

saved. […] The third purpose is that prayers offered in the church be surely heard. […] The fourth reason for the consecration of the church is to provide a place where praises may be rendered to God. […] Fifthly, the church is consecrated so that the sacraments may be administered there.6 The practice of consecration ensured that the church truly was God’s house on earth and that his eyes and ears would have attendance upon the building and its congregation (1 Kings, 8.29; 2 Chronicles, 6.40). The consecration ceremony enabled the community to ‘communicate with and

in The church as sacred space in Middle English literature and culture

manner of expression’.40 This, Margat wrote, was an extremely difficult task, as the instruction of a nègre ‘with limited intelligence’ required one ‘to reformulate in a hundred different ways, and in his manner of thinking, the basic principles of religion’.41 In the letter of 1725, one might speculate on the conditions of the (lack of) exchange in confession; this might concern conditions relating to concepts of sin or the place of the sacrament in Creole culture, as well as the linguistic environment.42 However, the 1743 letter supposes that there was a difference

in Frontiers of servitude