Search results

You are looking at 51 - 60 of 104 items for :

  • religious congregation x
  • Manchester Literature Studies x
Clear All
Boundary rituals, community, and Ascension theology in homilies for Rogationtide
Johanna Kramer

chapter, I discuss Latin and vernacular homilies for Rogation and Ascension, spanning from the early to the late Anglo-Saxon period, as well as clerical and lay religious practices associated with Rogation days. In scholarship, homilies for Rogationtide and for Ascension are only rarely discussed together, and the former feast is commonly viewed as a generic preaching occasion, dedicated to teaching general catechism rather than topics specially designated for this time. In contrast, my study shows that Rogationtide homilies should be seen as belonging to the

in Between earth and heaven
Abstract only
From doctrine to debate in medieval Welsh and Irish literature
Helen Fulton

make doctrine accessible and relevant to their congregations through this kind of performative dialogue in which the body represented the human fear of death and the soul yearned for a saintly life without sin. The Latin poems on which the two Middle English versions were based are ‘Noctis sub silentio tempore brumali’ (‘In the silence of the night at the time of the winter solstice’, sometimes called by the title ‘Dialogus inter Corpus et Animam’, ‘Dialogue between Body and Soul’) and ‘Nuper huiuscemodi visionem somnii’ (‘Not long ago I had a dream vision of such a

in Sanctity as literature in late medieval Britain
The Authorized Version and the Book of Common Prayer at the Restoration
David Bagchi

more fateful one which took place at the Restoration, and which had a not dissimilar outcome. The Bible translation commissioned by King James VI and I was not universally acclaimed in its early years; but it was one aspect of religious life in England which remained largely unscathed by the upheavals of the Civil War and the Interregnum. More than that, by 1661 it had achieved such widespread acceptance across all religious factions that both Independents and the heirs of Laudian Anglo-​Catholicism demanded its official restoration. Having seen off its only real

in From Republic to Restoration
Abstract only
Reformed indifferently
Wilson Richard

 216 Afterword Reformed indifferently Richard Wilson When the Prince of Denmark condemns the type of actor who, he complains, has neither ‘the accent of Christians nor the gait of Christian’ (‘not to speak it profanely’), the ‘tragedian of the city’ gives a cagey riposte that appears to epitomize the mediation of religious conflict by literary and theatrical forms in early modern England: ‘I hope we have reformed that indifferently with us, sir’. Hamlet’s dogmatic persistence, ‘O, reform it altogether’ (Hamlet, 2.2.316; 3.2.27–​34),1 is one of the points at

in Forms of faith
Margret Fetzer

-Navarro, 2003; Doerksen, 2004: 165; Strier, 1996: 107). The speaker’s devout reaction implicitly confirms the bells’ usefulness, for ‘We cannot, wee cannot, O my God, take in too many helps for religious duties’ (Devotions 84). Earlier on, the speaker valued the bells even as highly as the sermon: ‘And this continuing of ringing after his entring, is to bring him to mee in the application. Where I lie, I could heare the Psalme, and did joine with the Congregation in it; but I could not heare the Sermon, and these latter bells are a repetition Sermon to mee’ (Devotions 84

in John Donne’s Performances
Abstract only
Reframing drama, 1649– 65
Janet Clare

be hanged, drawn and quartered. The play mockingly alludes to Harrison’s promise on the scaffold –​recorded by Pepys, who witnessed the execution –​that he would return to judge them that judged him.48 Cutter promises to declare his prophetic vision to the ‘Congregation of the Lovely in Coleman-​street’ (III.xii) and Tabitha similarly urges him to pronounce ‘before the Congregation of the Spotless in Coleman-​Street’ (IV.v). Coleman Street was the hub of London’s religious radicalism, particularly Quakerism and the Fifth Monarchism of Harrison, as well as Cowley

in From Republic to Restoration
The lump-child and its parents in The King of Tars
Jane Gilbert

the lump in order to show how its treatment throws into relief the different configurations of paternity and maternity, of gender roles and of religious politics put forward in a range of re-tellings. Three kinds of critical analysis are put forward, progressively narrowing the focus of study. Building on Lillian Herlands Hornstein’s impressive scholarship, I begin by studying analogues of KT drawn from medieval chronicles; these analogues allow an appreciation of features shared by the different narratives. The second section turns to the Auchinleck text of KT

in Pulp fictions of medieval England
Kathryn Walls

Calvin, see Institutes, 4.1.7. John T. McNeill provides a conspectus of relevant citations in his note on this section. See John T. McNeill, ed., Calvin: Institutes of the Christian Religion, trans. Ford Lewis Battles, 2 vols (Philadelphia, PA: The Westminster Press, 1960), II, 1022, n. 14. 15 See Foxe’s dedicatory address, ‘To the True and Faithful Congregation of Christ’s Universal Church’ (1570), in The Acts and Monuments of John Foxe, ed. Josiah Pratt, 8 vols (London: Religious Tract Society, n.d.), I, xxiii. While Foxe is not interested in MUP_Walls_Final.indd 64

in God’s only daughter
Abstract only
Harley 2253 and the Jews of medieval Hereford
Daniel Birkholz

wedding, in 1255, the ‘unwonted assembly of guests’ for which had ‘given rise to’ an especially harrowing case of blood accusation, with a hundred householders from the East Midlands ‘carted to London for trial, and many … put to death’. 8 Where Anglo-Jewish weddings elsewhere had uninvited guests who brought religious violence, the invitation-list for Hereford 1286—on the eve of expulsion—has inspired generations of jaded historians to ecumenical optimism. That some Hereford residents chose to ignore the prohibition of their bishop suggests the possibility of a less

in Harley manuscript geographies
Abstract only
Biography, documentary culture, and public presence
Susannah Crowder

This document, dated 21 April 1451, carefully details what holdings Catherine will bring to the partnership and situates the assets historically, with regard to her relationship with her deceased mother and living father, Marguerite de Vy and Poince Baudoche.15 The document’s date positions its creation during Holy Week, indicating a seasonal religious context for the contract, wedding, and the accompanying legal practices.16 The language and conditions for the creation of the contract show the implicit merging of ‘personal’ life transitions with family economics and

in Performing women