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Dignity and memory
Lester K. Little

. At Reggio Emilia, the church of Saint-George, where the wine porters maintained an altar in honour of Saint Alberto, ceased to be a parish church and passed into the hands of the Jesuits in 1610. Forty years later they began construction on the same site of a much larger church. If there was an altar to Saint Alberto in the new church it would have gone out of use when the Jesuits were suppressed and the church secularised at the end of the eighteenth century. 19 That no one from there testified at the canonisation proceedings in the 1740s could signify, but

in Indispensable immigrants
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Medieval and medievalist practice
Thomas A. Prendergast and Stephanie Trigg

modern state and secularised politics, leading us back into an abjection of all things medieval. 57 Medievalists of all stripes certainly know very well the dangers of indulging in the fantasy of a coherent period defined by being a ‘middle’, yet we continue to speak of the Middle Ages as if it actually existed, even though many would resist saying when and where it began and

in Affective medievalism
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A poetics of hagiographic narration
Eva von Contzen

Thompson succinctly summarises the conflicting forces at work:  ‘The intersection of the secular and the religious offers risky knowledge insofar as it points away from the clearer separations of the early medieval world, but it is a knowledge that points towards the future, in terms of both life and literature’.8 The Scottish Legendary likewise displays such ‘risky knowledge’. More than a century after the Southern compilation, however, it is indicative of the development Thompson foresees from the South English Legendary’s practice of secularisation. The Scottish

in The Scottish Legendary
Pauline Stafford

conditions of the ninth, rather than the eighth, century. There is, of course, the famous contemporary reference to Charles Martel giving the lands of the bishopric of Orléans to his followers, but we cannot generalise from this one incident, as Hincmar did. Charles Martel did drive out other bishops too and sometimes replaced them with laymen, but in these cases the exiles were his enemies, and it was necessary to replace them with trusted warriors in order to hold down hostile areas. This is not the same thing as systematically despoiling or ‘secularising’ church lands

in Law, laity and solidarities
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The narrator in the Scottish Legendary
Eva von Contzen

between hagiography and romance, and, second, secularisation. Could the Scottish Legendary perhaps even provide a missing link in our understanding of the functions of hagiography, the development of the genre in the British Isles, and how the genre became secularised and thus played its part in the emergence of secular genres such as the novel? Notes 1 Gerald Prince (ed.), A Dictionary of Narratology, rev. edn (Lincoln: University of Nebraska Press, 2003), pp. 65–6. 2 A. C. Spearing, Textual Subjectivity: The Encoding of Subjectivity in Medieval Narratives and Lyrics

in The Scottish Legendary
Ideology and hagiographic narration
Eva von Contzen

connected to scriptural models and motifs.41 One reason for the overall scarcity of biblical allusions and implications may be due to the implicit programme set up by the poet, who deliberately avoids overburdening his readers with contents he deems too ecclesiastical and scholarly, and a diction too overtly Christian.42 In fact, this observation can be set in relation with the overall secularising tendencies of the compilation. As we have seen before, the Scottish Legendary begins in a strikingly secular fashion, it stays clear of overt exhortations and homiletic

in The Scottish Legendary
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Transporting Chaucer
Helen Barr

incarnational theology, the Mother of God is the Father of English poetry.20 Even more audacious perhaps is what this annunciatory scene becomes in The Miller’s Tale. Old Testament Noah’s Flood is restaged by fourteenth-century New Testament fictional characters. In a ‘legende and a lyf / Bothe of a carpenter and his wyf’ (I.3141–2), John the carpenter becomes Joseph. Alison, his wife, is the Virgin Mary. She receives a somewhat secularised version of Gabriel’s salutation to Mary, as Nicholas, the singer of ‘Angelus ad virginem’ (I.3216), grabs her by the ‘queynte’ (I.3274

in Transporting Chaucer
Elizabeth A. R. Brown

secularisation to the fourteenth-century French state suggest that the distinction between lay and ecclesiastical – or secular and clerical – which I discussed at the beginning of this essay should also be discarded? Unlike other words that historians employ to describe the medieval past, all the terms that are used to designate the two sides of the divide have good medieval roots, and were used long ago to denote meaningful entities. ‘Secular’, ‘temporal’ and ‘profane’ are anchored in this world, whereas ‘spiritual’ and ‘sacred’ are linked to the au-delà , the realm beyond

in Law, laity and solidarities
The legend and its early modern reworkings
Ladan Niayesh

Paradise through his seeking out the source of the Nile. 39 In other romances, a now secularised figure of Prester John tends increasingly to be referred to as just one more oriental tyrant to be defeated. This is how he appears, along with his unruly daughter (the aptly named ‘Anglitora’, since she chooses to elope with an English knight) in the anonymous Tom a Lincoln with

in A knight’s legacy
Paul Whitfield White

quo or ideologically resistant to religious principles – Protestant as well as Catholic. 3 Moreover, as the Elizabethan period progressed, a traditional amateur religious theatre based largely in England's provinces gradually gave way to, or evolved into, a fully secularised one based in the commercial playhouses of London and celebrated in the plays of Marlowe and Shakespeare. This chapter challenges that simplistic critical narrative. Secondly, the staging of ‘Samson’ in London's first amphitheatre challenges

in Enacting the Bible in medieval and early modern drama