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Kathryn Walls

is to another place (i.e., to the New Jerusalem).   4 I refer to Gless’s 1994 monograph, Interpretation and Theology. My interpretation of the betrothal/wedding ceremony in canto xii as an allegory of the sacrament of Communion has been anticipated by John King who, in the final sentence of his Spenser Encyclopedia entry under the heading ‘Sacraments’, describes the ceremony as ‘an act that mirrors the union of Christian and Christ in the Communion service’ (624). King has not, however (in so far as I have been able to discover), expanded upon this inspired

in God’s only daughter
Steve Sohmer

societies accustomed to forthright, uncensored modes of expression. In today’s literature, cinema, and Internet entertainment, and in our print and electronic journalism, we expect bald, unmodulated frankness. Shakespeare’s contemporaries didn’t. Unlike our unbuttoned society, Elizabethans knew there were rules against the staging of the sacraments or treating with

in Reading Shakespeare’s mind
A Philippist reading of Sidney’s New Arcadia
Richard James Wood

held, with Luther against Swiss Christology, that ‘Christ is truly present in His sacrament’, 24 but on other matters, of Catholic ceremony and extreme unction, for example, he was prepared to compromise: these were ‘ adiaphora —things indifferent, unnecessary and generally unwanted by Lutherans, but hardly cardinal sins either’. This moderation characterized Melanchthon’s attitude at the diet of Augsburg (1530) and his acceptance of the distinctly Catholic Leipzig Interim (1548), the latter precipitating what has become known as the ‘adiaphora controversy’. 25

in Sidney's Arcadia and the conflicts of virtue
Steve Sohmer

the sanctity of wedlock through repeated banter about cuckoldry and horns, and Rosalind’s description of a wife’s unruly behavior (4.1.39–46). In 4.2 a deer is given a funeral – another sacrament slighted. All this is pure Marlowe. Shakespeare debunks blood sports with his description of the weeping deer (2.1.33–43), Duke Senior’s doubts about the legitimacy of hunting (2

in Reading Shakespeare’s mind
Sir Philip Sidney, humility and revising the Arcadia
Richard James Wood

History and the Protestant Cause in Sir Philip Sidney’s Revised Arcadia (Tempe, AZ: Arizona Center for Medieval and Renaissance Studies, 2018), includes two chapters that discuss Cecropia and Amphialus, though with a rather different approach from my own: chapter 7 argues that ‘Sidney links Cecropia allegorically to the Church of Rome, the papacy, the Mass, and the Roman sacrament of auricular confession’; chapter 8 suggests that in Amphialus, ‘Sidney densely aggregates images, metaphors, and other language recurrent in works by zealous contemporary Protestants who

in Sidney's Arcadia and the conflicts of virtue
Margret Fetzer

increasingly acquired the status of sacrament (Albrecht/Weber, 2002a: 2; Targoff, 2008: 158). In England, even fairly close to the beginning of the Reformation, the sermon also gained in significance: ‘The Book of Common Prayer has from its first version in 1549 prescribed a dual ministry of word and sacrament’ (Carrithers, 1972: 10) – under different monarchs, one or other of these ministries was emphasised more (McCullough, 1998: 6). As a priest of the English Church under King James I, Donne appears to have ‘favoured communication over Communion’ (Ferrell, 1992: 63), and

in John Donne’s Performances
Southwell’s sacralised poetic
Anne Sweeney

while in private carrying out his ministry in full, risking his life with every sacrament; if it comforted his secret congregations, it had not seemed to alter those minds that could make a difference. None the less, Southwell had brought treasures back to England, word-painting a new sort of Catholicism, the visions of the Counter-Reformation opening in the new churches in Rome, the sacralisation of

in Robert Southwell
Renaissance emotion across body and soul
Erin Sullivan

and very likely continued upon his return to England. 26 Indeed, in his A Treatise … of the Reall Presence of Our Saviour in the Blessed Sacrament , a much more polemical work written as we know very close to the same time as The Passions , Wright emphasises the fundamental importance of passion and the stimulation of the senses in the

in The Renaissance of emotion
Margret Fetzer

with thy Sacrament, thy Seale with thy Patent; and in that Sacrament associate the signe with the thing signified, the Bread with the Body of thy Sonne, so, as I may be sure to have received both, and to be made thereby, (as thy blessed servant Augustine sayes) the Arke, and the Monument, & the Tombe of thy most blessed Sonne, that hee, and all the merits of his death, may, by that receiving, bee buried in me, to my quickning in this world, and my immortall establishing in the next. (Devotions 39) Several communions are at stake here: first, the ‘Word’ must be

in John Donne’s Performances
Abstract only
Anne Sweeney

sacred imagery and sacraments, his pedagogic use of the reader’s poetic apprehension, and those all-informing paradoxes of violent care and self-preserving self-destruction, as disparate as they seem, all fold together in the person of Southwell himself, and in the last physical act of his life. Southwell’s ministry, his correspondence, his sermons, his poetry were all predicated upon his wish to be

in Robert Southwell