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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

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

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

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

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

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

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
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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

, Woman, Child or Servant’, 383). But this particular ‘dunghill’ is observed not by the dwarf but by Red Cross. What the dwarf is the first to see (and shows to his master) is the ‘mournfull sight’ (I.v.52.2) of the (unmourned) bodies within the dungeon. MUP_Walls_Final.indd 142 30/07/2013 16:14 Una’s adiaphoric dwarf 143 and the mass for the deceased (now classified as adiaphora rather than sacraments) had been retained by the Elizabethan Church.42 Indeed, the ‘Visitacion of the Sicke’ and the ‘Buriall of the Dead’ (as prescribed by the Book of Common Prayer

in God’s only daughter
Abstract only

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