game of fools, which has not been performed in this town for ninety-nine years, a silver ducat worth 60s … All those wishing to win prizes are to come on the day of Sacrament [Corpus Christi] between 3 and 4 o’clock after dinner in our clerk’s palace … and bring in writing the story they want to perform … ADN

in Court and civic society in the Burgundian Low Countries c.1420–1530

to an institution on the grounds of the validity of its doctrine and sacraments, even where some (or even, conceivably, all) of its members remain unredeemed, and thus outside the Church that is ‘true’ in Augustine’s sense. My argument carries with it the implication that Spenser is very significantly indebted to Augustine’s great ecclesiastical history. (Indeed, I have already suggested that Spenser was influenced by Augustine’s demonology in his treatment of Archimago and his sprites.) I should acknowledge, however, that the debt that interests me here is not

in God’s only daughter
Abstract only

theory of lordship by grace (and attendant views on the respective roles of secular monarch and pope), scriptural truth and (most importantly) the nature, administration and function of the sacraments. These were to be challenging times for Wyclif, both academically and politically. His entry into the service of the Crown probably began shortly after his teaching about lordship became known. The publication of On Divine Lordship in 1373 or early in 1374 was followed by the gift of Lutterworth priory, Leicestershire, from the king in April of that year (in exchange

in John Wyclif

were indications that their outlook retained some support in Manchester.1 The Catholic Church certainly suspected that there was lingering Fenian strength. In January 1870 the Vatican, responding to a request from the Irish hierarchy and pressure from the British government, issued a decree explicitly condemning the Fenian movement. The following month, in the absence of Bishop Turner in Rome, Provost Croskell felt it necessary to drive home the point by means of a supplementary statement sent to the clergy on the subject of the sacrament of Confession: I have been

in The Irish in Manchester c. 1750–1921
Abstract only
Learning the languages of peace

grief when confronted by concentration camps and nuclear weapons. Instead McCabe argues that the biblical view is that though we cannot now write a history of humankind we must live in the hope that in the end such a history can be written (112–13). However fragmented the human race may be, a people have been called into the world to sustain the hope for a common destiny (113).32 The Bible, at least after the first eleven chapters of Genesis, does not try to be a history of humankind, but rather tells the story of a people whose history is a sacrament of the history of

in Religion and rights
Early modern reproach of Zipporah and Michal

influence upon Moses. It is because of her, some seventeenth-century readers say, that Moses chose to abandon the covenant established by Abraham. Richard Greenham argues that ‘ Moses t o please his wife did omit the Sacrament of Circumcision’ ( 1612 : 742). In William Slatyer’s view, Moses was ‘like to have … died for the perversnesse of Zipporah his wife’ ( 1643 : 21). These

in Biblical women in early modern literary culture 1550–1700

baptistery, and the two small scenes in the tracery depict the Anointing of David by Samuel and the Baptism of Christ: two typological references to the sacrament of baptism. The Anointing of David is a rare subject in Early Victorian stained glass and this points towards the intervention by the patron. 40 Other windows at Langford Budville, also commissioned by a Sotheby, consist of medallions containing symbols of the Crucifixion

in Stained Glass and the Victorian Gothic Revival
An exploration of church polity and the governance of the region’s churches

Davenport had in the Netherlands. In gathering their individual congregations the colonists wanted to restrict membership to visible saints, which led them to establish requirements for membership and receipt of the sacraments. Thus, Richard Mather stated, ‘we believe that all members of churches ought to be saints’ and that it was important to ‘use all … means whereby God may help us to discern, whether those that offer themselves … be persons so qualified or no’.5 But how were those qualifications to be recognised? Fifty years ago, Edmund S. Morgan 157 Church polity

in Church polity and politics in the British Atlantic world, c. 1635–66

, George Dobson. Dobson, who also held the rural deanery of Blackburn, used the platform and liturgy of the Church of England to subvert its doctrines, worship and sacraments. He taught the Catholic doctrine of seven sacraments and administered the eucharist in the Catholic way, in one ‘species’ which he called, again in the Catholic fashion (albeit amended to Lancashire dialect), ‘Oasts’ (Hosts), and which he assured a traditionalist clique of his parishioners guaranteed their salvation. To the ‘godly’, his unreconstructed Falstaffian lifestyle would have provided a

in The Lancashire witches

impression that the sacraments were for sale and causing the poor ‘to murmur greatly against the State Ecclesiastic’. We are told of one priest reprimanded by his bishop for refusing to exact some of the more inflammatory traditional dues from his people.14 It is plausible enough. A well-meaning priest could not be allowed to start a price war among the clergy, if that meant that vital sources of income would be eroded. The burden which those dues laid on the common people was a secondary concern. 15 TOOC01 15 29/3/06, 2:34 PM The origins of the Scottish Reformation In

in The origins of the Scottish Reformation