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Consecration, restoration, and translation

to the Christian faith and to the continued vitality of the foundation and its congregation in the city of London. St Bartholomew’s church is, and always has been, more than just a medieval religious building. It is a space of miracles, an architectural marvel and a sacred centre that more than rivals the great churches of medieval Christendom and modern London. In my previous chapter I quoted Henri Lefebvre’s definition of the ‘spatial code’ as ‘not simply a means of reading or interpreting a space, rather it is a means of living in that space, of understanding it

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

-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
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Reframing drama, 1649– 65

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

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

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
Traditions of the apostles in Old English literature

moveable feasts The Cambridge Cristes leorningcnihtas Songs 101 and include various kinds of secular and religious lore, including cosmological, astronomical and zoological. Christine Rauer refers to such elements as providing an ‘encyclopaedic’ component to the Martyrology, identifying it as a broad ‘reference’ book.24 As such, the Martyrology brings together a wide range of knowledge under the unifying structure of the cycle of the year. A ‘storehouse’ of knowledge, it presents its saints in the context of this cycle, with the apostles reassuringly present as

in Aspects of knowledge
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Biography, documentary culture, and public presence

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
Florimell and the sea

more Elizabethan mindset than we otherwise might. The preceding chapter sought to demonstrate how this mindset might guide a reading of the tables of ancestors Spenser creates for Books II and III. This chapter will consider the image of seafaring and the theme of marriage in contemporary religious rhetoric as a point of entry to Florimell’s adventures and a key to the moral meaning of Books III and IV. Florimell’s association with the sea can to some extent be explained by her allegorical identification with Queen Elizabeth. Florimell is destined through her

in Spenserian allegory and Elizabethan biblical exegesis

often chide or even murder when they should be patient. But it also overlaps with envy ‘ful of felunnye’, the third deadly sin. The exemplum and the discussion surrounding envy focus on the class most critically affected by the sin, professed religious men. While Mannyng does address this failing in the laity, the exemplum and most of his commentary concern envy within religious communities. This has important implications for his primary audience, secular priests competing with mellifluous friars for the attention of lay congregations. Priests must be aware that they

in Sanctity as literature in late medieval Britain
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England, however, retained only remnants of its medieval domains. On the Continent, the Plantagenet legacy was reduced to a small zone defending Calais. Hegemony over the Scots was a thing of the past. Authority in Ireland had shrunk to the walled cities and the fifty-mile-wide Pale around Dublin. 2 French royal power pressed upon the Tudors at Calais, but in Ireland and along the Scottish border, English rule was challenged and essentially neutralized by the ‘feudal anarchy’ of a resurgent Celtic aristocracy. International politics, religious conflicts, and succession

in Castles and Colonists