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redeemed brings us to the second of the misapprehensions mentioned above. Nearly all critics have interpreted Una as the Church as it had been established in Elizabethan England. This visible institution regarded itself as ‘true’ on the basis of its ‘sincere preaching of the gospel’ and its ‘invocation and administration of the sacraments’.3As I have argued, however, the community represented by Una is true in a different and much deeper sense. It is not contiguous with any earthly institution, no matter how enlightened or how well it accommodated the redeemed. As

in God’s only daughter
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Ireland’s referendum and the journey from Gemeinschaft to Gesellschaft

‘replaced in its functions the previously dominant ideological State apparatus, the Church’ (Althusser 2001: 154). By making marriage central to the Gemeinschaft of Ireland, such ideological conformity was ensured from the beginning of the State. Marriage in Ireland was largely sacramental, as already noted, but it was also generative of other sacraments for the children of such marriages. Therefore, marriage engendered the baptism of the child, the sacrament of penance, followed by that of first communion and then later confirmation. Ideally, the children would then

in Tracing the cultural legacy of Irish Catholicism
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The Digby Mary Magdalen and Lewis Wager’s Life and Repentaunce of Marie Magdalene

miracle staged to order – and certainly the elaborate artifice of such shows provided ample ammunition to ­sixteenth-century reformers eager to condemn Roman Catholicism as theatrical – the prevalence of such effects in a number of contemporary saints’, miracle and conversion plays suggests that to a late medieval audience spectacle offered a suitable conduit for the communication of spiritual truths.33 For instance, the stage directions for the Croxton Play of the Sacrament reveal the extent of the play’s reliance on mechanical contrivance to produce its many miracles

in Sanctity as literature in late medieval Britain
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Rachel Adcock, Sara Read and Anna Ziomek

works to them. 241 F&S.indb 241 2/20/2014 9:40:07 AM Conversion and cure and was about this time admitted to the Sacrament by Mr. Calamy,9 with good approbation: And in the time of his Life, I was frequently exercised with variety of Temptations, wherein the Devil had the more advantage I being much inclined to Melancholy, occasioned by the oft absence of my dear and affectionate Husband,10 with whom I lived present and absent about eight Years; and soon after he went his last Voyage, I went into the Country to live with my Aunt Wilson, who was now a Widow, and

in Flesh and Spirit

coverture, it therefore did not challenge the general position of women in common law.10 However, it offered relief from the legal disabilities inherent in coverture and was widely used by women in England and Ireland.11 The validity of marriage was initially within the jurisdiction of the Church. The Church assumed jurisdiction over marital matters from the fifth century, and a code of marriage developed as part of canon law in the twelfth and thirteenth centuries. Canon law regarded marriage as a sacrament and was concerned with the regulation of the person rather than

in Women, marriage and property in wealthy landed families in Ireland, 1750–1850
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’s condemnation) as being particularly objectionable from a sacramental point of view. This remained the case until Humbert of Silva-Candida’s Against the simoniacs , written about 1050, which denied the validity of sacraments or ordinations performed by simonists. 17 By adopting the Donatist position (that a ‘bad’ priest corrupted the sacraments he dispensed), this flatly contradicted the view expounded by the Father of the Church, St Augustine, thereby prompting a heated debate with Peter Damian, who maintained that those freely ordained by simonists were untainted, as

in Reform and papacy in the eleventh century
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the Roman church, not the Church of England. The Church of England had been reformed, thanks particularly to the initial efforts of Wyclif, and therefore the Quakers were not the natural heirs to Wyclif’s legacy but a wayward offshoot, the disinherited black sheep of the family. 1 This exchange is remarkable. The Quakers prioritised the Spirit over Scripture, and placed a premium on looking to one’s ‘inner light’ for salvation. The authority Friends afforded the direct experience of Christ rendered outward sacraments and church traditions

in Lollards in the English Reformation
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The Incarnation, allegory, and idolatry

confused response to the allegorical, cf. Theodore Beza, The other parte of Christian Questions and Answeares, which is concerning the Sacraments, trans. John Field (London: Thomas Woodcocke, 1580). Having stressed the sacraments as physical signs with verbal meanings, Beza accuses those who believed that Christ inhered in the elements of ‘that bread worshippe, from whence at the length Sathan cast men headlong to consubstantiation’ (question 244). I have used the Bodleian Library copy of Beza’s text, available through Early English Books Online. MUP_Walls_Final.indd 10

in God’s only daughter
Jessica L. Malay

appears in the accounts of July 1665 administering the sacrament to Anne and her family at Brougham Castle. 12 The Painted Chamber was on the second floor of Brougham Castle and connected with Anne’s chamber through a small passage. In the 1660s she used the Painted Chamber for Wednesday and Sunday prayers. Lower-status individuals ate their meals in the Great Hall below. 13 These are Anne’s tenants and farmers. They appear to be closely connected with each other. They appear often in Anne’s accounts from 1669 to 1675. 14 The Book of Common Prayer (London, 1662

in Anne Clifford’s autobiographical writing, 1590–1676
Mind, soul and intellectual disability

, in which they can make right use of reason. Wherefore, if then they express a desire for Baptism, they can be baptized though they be actually in a state of madness. And in this case the sacrament should be bestowed on them if there be fear of danger otherwise it is better to wait until the time when they are sane, so that they may receive the sacrament more devoutly. But if during the interval of lucidity they manifest no desire to receive Baptism, they should not be baptized while in a state of insanity. Lastly there are others who, though not altogether sane

in Fools and idiots?