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Journal articles on the topic 'Medieval English religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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1

Biller, Peter. "Words and the Medieval Notion of ‘Religion’." Journal of Ecclesiastical History 36, no. 3 (July 1985): 351–69. http://dx.doi.org/10.1017/s0022046900041142.

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In recent years some of the most interesting statements about medieval Christianity have come not from medieval but early modern historians, Jean Delumeau, Keith Thomas, John Bossy and others, in the broad descriptive accounts which form the backcloth to discussions of reformation or counter-reformation developments in ‘religion’ – provocative statements which have not, however, evoked a large response from the English world of medieval scholarship. The latest of such statements is contained in an article by John Bossy. In part of this Bossy puts forward contentions and arguments which are of considerable importance for the study of medieval Christianity. If his arguments and the evidence he advances in their support were to be accepted the historian of medieval Christianity would be pressed to reconsider the words and concepts he deploys in his definition, descriptions and explanations of his subject. Even if modified or rejected they are acute and fruitful points, and their examination may sharpen understanding of medieval thought about religion. Bossy's arguments also point to a gap in modern scholarship: a general account of one area (assuming it was an area) of thought – the development of medieval description, classification and explanation of ‘religious’ phenomena.

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2

Watkin, Thomas Glyn. "The Foundations of Medieval English Ecclesiastical History: Studies Presented to David Smith." Ecclesiastical Law Journal 9, no. 2 (April 11, 2007): 227–29. http://dx.doi.org/10.1017/s0956618x07000476.

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3

Bray, Dorothy. "Medieval Literature at McGill." Florilegium 20, no. 1 (January 2003): 114–15. http://dx.doi.org/10.3138/flor.20.033.

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The Department of English at McGill University has recently lost two of its medievalists, one to early retirement and one to another institution (a decision made largely for personal reasons), and for several years has had no specialist in medieval drama. The Department now has only two full-time medievalists, with the result that its offerings in medieval literature have fallen off somewhat. A few years ago, the Department also made the effort to change all its courses to 3-credits. The 6-credit introductory course in Old English thereby fell away, as did student interest. However, we have managed to keep an Old English course going at the upper level, and a new, 300-level, 3-credit Introduction to Old English is being offered next year, in the hopes of being able to offer both the introductory course in Old English and the upper-level course as a follow-up. The Department over the past few years has maintained its offerings in Chaucer, as well as in other medieval topics (gender, religion, folklore, Arthurian tradition, and literary theory); this year we were able to put on Chaucer at both the undergraduate and graduate level, an Old English undergraduate course, and two upper-level undergraduate courses in Middle English literature (on allegory and on romance). We have approval to advertise for a position in Late Medieval/Early Renaissance, which we hope we will be able to fill next year. The Department now has a very strong Renaissance studies component (especially in Shakespeare), and we are hoping to boost our medieval offerings by creating a bridge with the Renaissance.

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4

McLeish, Tom. "Before Science and Religion: Learning from Medieval Physics." Modern Believing 62, no. 2 (April 1, 2021): 124–35. http://dx.doi.org/10.3828/mb.2021.9.

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Scientists today are surprised when confronted by the sophistication of natural philosophy of the thirteenth century. Although clearly of a former age and holding very different perceptions of material structure, its mathematical and imaginative exploration of nature is striking. It also finds a natural theological and contemplative framing; because of this it can work as a resource for contemporary projects constructing ‘theology of science’ and constructing different approaches to the relation of science and religion. Taking the work of the English polymath Robert Grosseteste from the 1220s as an example, I exemplify these claims in more detail through three aspects of medieval physics: 1) a teleological narrative for science; 2) a fresh apprehension of scientific imagination; and 3) a christological and incarnational metaphysics.

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5

SWANSON, R. N. "Indulgences for Prayers for the Dead in the Diocese of Lincoln in the Early Fourteenth Century." Journal of Ecclesiastical History 52, no. 2 (April 2001): 197–219. http://dx.doi.org/10.1017/s0022046901005905.

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The role of indulgences in pre-Reformation English religion remains incompletely studied. Centred on material contained in the Lincoln episcopal registers dating from c. 1290 to c. 1340, granting indulgences for prayers for the souls of named people and often specifying their burial locations, this article argues that their place in medieval spirituality and charitable activity has been under- appreciated. Examining the mechanisms and implications of the Lincoln records, it suggests that under-recording of actions considered normal and routine, rather than lack of popularity, lies behind the failure to give indulgences their due place in assessment of English medieval religious life.

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6

French, Katherine L. "Valerie G. Spear, Leadership in Medieval English Nunneries. Studies in the History of Medieval Religion series. Boydell, 2005." Medieval Feminist Forum 43, no. 1 (June 2007): 143–45. http://dx.doi.org/10.17077/1536-8742.1037.

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7

Haigh, Christopher. "Revisionism, the Reformation and the History of English Catholicism." Journal of Ecclesiastical History 36, no. 3 (July 1985): 394–406. http://dx.doi.org/10.1017/s0022046900041166.

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Twenty years ago, when Patrick McGrath was writing Papists and Puritans, it made sense to present the history of Tudor Catholicism in terms of early decline and later heroic recovery. Our understanding of the sixteenth century was then dominated by two books, which seemed to demonstrate revolutions in religion and government that breached all continuities in ecclesiastical and political history. In A. G. Dickens's The English Reformation, an increasingly sophisticated laity, discontented with the moral laxity and spiritual torpor of the late medieval clergy, was shown to have accepted with enthusiasm the break with Rome and the new doctrines of Protestantism. Gentlemen, lawyers, merchants and artisans responded to the energetic evangelism of the early reformers, and abandoned medieval obscurantism. Secular and ecclesiastical politicians espoused reform for their own calculations of expediency or experience of spirituality, and threw the weight of the state behind the new doctrines, while conservatives lacked the commitment and imagination to resist change.

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8

Duffy, Eamon. "A. G. Dickens and the late medieval Church." Historical Research 77, no. 195 (February 1, 2004): 98–110. http://dx.doi.org/10.1111/j.1468-2281.2004.00200.x.

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Abstract In this article A. G. Dickens's writings about late medieval religion are located in the context of early twentieth-century English historiography, in particular the controversies between Cardinal Aidan Gasquet and Dr. G. G. Coulton. The article argues that despite his desire for judicious objectivity, and despite also his innovatory use of hitherto neglected types of archival material, Dickens's essentially negative assessment of the state of the late medieval Church was shaped by his own early religious formation, and by a Protestant/whig outlook which he shared with Coulton. As a consequence, he understood some mainstream Tudor religious emphases and convictions as ‘medieval’, by which he meant backward-looking minority concerns.

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9

Zare Behtash, Esmail, Seyyed Morteza Hashemi Toroujeni, and Farzane Safarzade Samani. "An Introduction to the Medieval English: The Historical and Literary Context, Traces of Church and Philosophical Movements in the Literature." Advances in Language and Literary Studies 8, no. 1 (February 1, 2017): 143. http://dx.doi.org/10.7575/aiac.alls.v.8n.1p.143.

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The Transition from Greek to medieval philosophy that speculated on religion, nature, metaphysics, human being and society was rather a rough transition in the history of English literature. Although the literature content of this age reflected more religious beliefs, the love and hate relationship of medieval philosophy that was mostly based on the Christianity with Greek civilization was exhibited clearly. The modern philosophical ideologies are the continuation of this period’s ideologies. Without a well understanding of the philosophical issues related to this age, it is not possible to understand the modern ones well. The catholic tradition as well as the religious reform against church called Protestantism was organized in this age. In Medieval Period, philosophy and theoretical thoughts related to the Christianity were well-organized and the philosophy, science and theoretical thoughts served religion. Philosophy had different forms and orientations in various stages of this period. One of these philosophical thoughts was the Augustinian philosophy which was strongly in favor of church with its different practices and styles. It used Platonic and Neo-Platonic traditions to prove that faith is the result of divine dispensations, not the result of human will power and wisdom. On the other hand, according to Aquinas, we experience different types of the effects that existed in the world around us. He believed that we assign an effective cause to each effect we experienced around us. Additionally, he claimed that reasoning was the only way to reach the real faith. In fact, philosophy of Medieval Period attempted to prove that religious assertions and ideologists were in search of matching their philosophical beliefs with the beliefs of Christianity. Christianity as the dominant factor in Middle English Literature helped English to be stablished as a literary language.

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10

Molnar, Attila. "The construction of the notion of religion in early modern Europe." Method & Theory in the Study of Religion 14, no. 1 (2002): 47–60. http://dx.doi.org/10.1163/157006802760198767.

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AbstractThis article traces the construction and use of the notion of "religion" in early modern Europe. The argument is that the concept of "religion" evolved from the medieval ideas of universitas fidelium and conscientia. A look at the writings of Machiavelli and Bodin, as well as the ideas of the English Latitudinarians, reveals that they used the word without reference to theological content and with indifference to theological differences, but, instead, to convey ideas of a common morality for the building of a civil society and a functional statehood.

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11

Rosser, Gervase. "Parochial Conformity and Voluntary Religion in Late-Medieval England." Transactions of the Royal Historical Society 1 (December 1991): 173–89. http://dx.doi.org/10.2307/3679035.

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Much evidence has been brought to light recently to demonstrate the vitality of religious life among the English laity on the eve of the Reformation. Attention has been drawn to the fact that, in the period before the advent of Protestantism, lay men and women evinced a high degree of commitment to their church. The religious changes of the sixteenth century are as pressing a historical problem as ever; moreover, they provide a valuable litmus with which to test the qualities of the late-medieval church. Nevertheless, there is a danger that the fascination of the Reformation question, together with the bias of documentary sources on lay religion towards the latter end of the medieval period, may impoverish our appreciation of the ways in which, for a thousand years, Christians in Britain had been shaping their religious lives. To take a long view of religious voluntarism may help to put the developments of the fifteenth and sixteenth centuries in a proper perspective. There has also been a tendency, in discussion of lay religious life in the late middle ages, to accept the institutional framework as given. Yet in practice that framework was both adjustable and expressive of a wide range of lay initiatives in religion. That men and women were prepared to lend material support to a variety of religious institutions is apparent from any medieval collection of wills or set of churchwardens' accounts. But what, exactly, was expressed by such support? This is not an easy question to answer. Any assessment calls for an understanding of the medieval parish, not as a legal abstraction, nor yet as a supposedly ‘natural’ community of inhabitants, but as a more or less adaptable framework shaped by, and in turn shaping, the lives of the members. The evidence of religious activity, from processions to church-building, is, so far as it goes, not hard to find. But what of the parochial structure which gave meaning to these gestures, and which could in turn be modified by them?

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12

Wogan-Browne, Jocelyn, David Aers, and Lynn Staley. "The Powers of the Holy: Religion, Politics, and Gender in Late Medieval English Culture." Modern Language Review 94, no. 1 (January 1999): 155. http://dx.doi.org/10.2307/3736010.

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13

Yeager, R. F., David Aers, and Lynn Staley. "The Powers of the Holy: Religion, Politics, and Gender in Late Medieval English Culture." South Atlantic Review 62, no. 3 (1997): 140. http://dx.doi.org/10.2307/3201461.

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14

Swanson, R. N. "Indulgences at Norwich cathedral priory in the later middle ages: popular piety in the balance sheet." Historical Research 76, no. 191 (February 1, 2003): 18–29. http://dx.doi.org/10.1111/1468-2281.d01-14.

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Abstract Indulgences were a vital element in late medieval English religion, but evidence of their attractiveness is limited. Material from the sacrists' rolls of Norwich cathedral priory offers information to cast light on their local appeal, changing over time yet open to manipulation and exploitation. Records of offerings at shrines and images within the cathedral also provide comparative figures to set the scale of indulgence receipts in perspective.

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15

Murphy, Luke John, and Carly Ameen. "The Shifting Baselines of the British Hare Goddess." Open Archaeology 6, no. 1 (October 10, 2020): 214–35. http://dx.doi.org/10.1515/opar-2020-0109.

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AbstractThe rise of social zooarchaeology and the so-called ‘animal turn’ in the humanities both reflect a growing interest in the interactions of humans and non-human animals. This comparative archaeological study contributes to this interdisciplinary field by investigating the ways in which successive human cultures employed religion to conceptualise and interact with their ecological context across the longue durée. Specifically, we investigate how the Iron Age, Romano-British, early medieval English, medieval Welsh, and Information Age populations of Great Britain constructed and employed supranatural female figures – Andraste, Diana, Ēostre, St. Melangell, and the modern construct ‘Easter’ – with a common zoomorphic link: the hare. Applying theoretical concepts drawn from conservation ecology (‘shifting baselines’) and the study of religion (‘semantic centres’) to a combination of (zoo)archaeological and textual evidence, we argue that four distinct ‘hare goddesses’ were used to express their congregations’ concerns regarding the mediation of violence between the human in-group and other parties (human or animal) across two millennia.

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16

Horton, Craig Allan. "History, Religion, and Violence: Cultural Contexts for Medieval and Renaissance English Drama (review)." Parergon 20, no. 2 (2003): 179–82. http://dx.doi.org/10.1353/pgn.2003.0002.

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17

Barron, Caroline M. "Church music in English towns 1450–1550: an interim report." Urban History 29, no. 1 (May 2002): 83–91. http://dx.doi.org/10.1017/s0963926802001086.

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In the towns of late medieval England (where perhaps 10 per cent of the population may have lived) the parish churches were being continuously expanded, adapted and decorated. Chantry and fraternity chapels were added between the nave pillars, or at the eastern ends of the aisles and here, as well as at the high altar, masses were celebrated and prayers recited with incessant devotion by the living for the repose of the souls of those who had died. These intercessory services, together with those of the usual liturgical round which took place in the choir and in the nave, were increasingly accompanied by complex polyphonic music involving several singers, both men and boys, and the playing of organs which were becoming ubiquitous in medieval parish churches. The development of this dynamic parish music has been detected, but not much studied. In part this is the result of the failure of urban historians and musicologists to talk to each other. Historians of late medieval religion have recently been exploring the diversity and sophistication of parochial devotional practices and have reaffirmed the importance of religious guilds and chantry foundations in enriching the liturgical practices of the parish, but they have paid little attention to music, and none to the impact of church music on civic ceremonial and the legitimating processes of urban rulers. Musicologists who have worked on the music of the English church have been, until very recently, comparatively uninterested in what happened beyond the interior of the church and, in any case, more interested in the great royal and collegiate foundations from which some music has survived. The surprising conclusion is that, for both urban historians and musicologists, the connected argument that links religious ritual, broadly defined, with the spatial and social dimensions of life and work in towns barely yet exists.

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18

Cole, Penny J. "Book Review: The Powers of the Holy: Religion, Politics, and Gender in Late Medieval English Culture." Theological Studies 58, no. 3 (September 1997): 542–44. http://dx.doi.org/10.1177/004056399705800315.

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19

Quinn, William A. "Book Review: The Powers of the Holy: Religion, Politics, and Gender in Late Medieval English Culture." Christianity & Literature 46, no. 2 (March 1997): 198–200. http://dx.doi.org/10.1177/014833319704600211.

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20

Dresvina, Juliana. "Darwin’s Cathedral, Bowlby’s Cloister: The Use of Attachment Theory for the Studies in Medieval Religion, with the Example of The Book of Margery Kempe." Irish Theological Quarterly 85, no. 2 (February 25, 2020): 127–44. http://dx.doi.org/10.1177/0021140020906924.

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The article considers whether religion in general can be viewed as adaptation and if medieval Catholicism in particular can be seen as a reflection of the human necessity to be emotionally attached to a primary caregiver, especially in the early stages of people’s lives. It observes that in a period of high instability and often regressive child-rearing practices, God and/or a special saint could represent a stable and adequate attachment figure, facilitating relationships which contributed to mental well-being of the devotees. The article also suggests that, due to historic circumstances, the proportion of insecure attachment was probably higher among medieval populace than among modern people, and traces the evidence of such attachment style in The Book of Margery Kempe (late 1430s), arguably the first vernacular biography in English.

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21

Waugh, Robin. "Wilfrid Laurier University." Florilegium 20, no. 1 (January 2003): 83–84. http://dx.doi.org/10.3138/flor.20.024.

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Smaller universities can preside over profound achievements in disciplines such as medieval studies through the fostering of commitment and focus. For instance, the profile of medieval studies has developed significantly in the last three years at Wilfrid Laurier University, where, in December of 2002, an interdisciplinary program in medieval studies was approved by the university’s senate. Prior to the development of this program, medieval material was taught largely within the traditional disciplines. The new program is designed to include course subjects from a variety of national and religious traditions. It will have four core courses: History 101, Medieval Europe 500-1100; History 102, The High Middle Ages; Medieval Studies 100, Discovering the Middle Ages (Knights, Saints, and Dragons); and Medieval Studies 200, The Medieval World View. The last two courses are designed to be team-taught by faculty members from various disciplines, such as Classics, History, Religion and Culture, Music, Fine Arts, Languages and Literatures (particularly French and Spanish), and English and Film. Participating faculty members have contributed many of their existing courses and research interests to the program, together with many new ideas for lectures, fourth-year seminars, and innovations in teaching. The program will also include courses in medievalism, that is, the study of representations of medieval cultural materials within contemporary cultures and sensibilities. Though these kinds of offerings, such as a “Tolkien and Fantasy” course, are growing at Laurier and are currently more popular among students than the more traditional medieval-themed courses, the former variety of course is not pushing aside the latter. In fact, an interdisciplinary medieval studies program should help the existing medieval courses at Laurier appeal to more students.

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22

Krug, Rebecca. "The Powers of the Holy: Religion, Politics, and Gender in Late Medieval English Culture.David Aers , Lynn Staley." Speculum 73, no. 1 (January 1998): 142–43. http://dx.doi.org/10.2307/2886876.

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23

Holsinger, Bruce W. "The vision of music in a Lollard florilegium: Cantus in the Middle English Rosarium theologie (Cambridge, Gonville and Caius College MS 354/581)." Plainsong and Medieval Music 8, no. 2 (October 1999): 95–106. http://dx.doi.org/10.1017/s0961137100001650.

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Despite their intriguing testimony to the vagaries of musical life in late medieval England, relatively little attention has been given by musicologists and historians of religion to the wealth of commentary on liturgical and secular music penned by the followers of the Oxford heretic John Wyclif. In a brief mention of this material in The Premature Reformation, her magisterial study of Wyclif and the Lollards, Anne Hudson suggests that the Lollards’ suspicion of musical display reflected their more general hostility towards the decoration of churches.

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24

Duffy, Eamon. "The Shock of Change: Continuity and Discontinuity in the Elizabethan Church Of England." Ecclesiastical Law Journal 7, no. 35 (July 2004): 429–46. http://dx.doi.org/10.1017/s0956618x00005615.

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This paper questions accounts of the English Reformation which, in line with sometimes unacknowledged Anglo-Catholic assumptions, present it as a mere clean-up operation, the creation of a reformed Catholicism which removed medieval excesses but left an essentially Catholic Church of England intact. It argues instead that the Elizabethan reformers intended to establish a Reformed Church which would be part of a Protestant international Church, emphatic in disowning its medieval inheritance and rejecting the religion of Catholic Europe, with formularies, preaching and styles of worship designed to signal and embody that rejection. But Anglican self-identity was never simply or unequivocally Protestant. Lay and clerical conservatives resisted the removal of the remains of the old religion, and vestiges of the Catholic past were embedded like flies in amber in the Prayer Book liturgy, in church buildings, and in the attitudes and memories of many of its Elizabethan personnel. By the early seventeenth century influential figures in the Church of England were seeking to distance themselves from European Protestantism, and instead to portray the Church of England as a conscious via media between Rome and Geneva. In the hands of the Laudians and their followers, this newer interpretation of the Reformation was to prove potent in reshaping the Church of England's self-understanding.

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25

Bruce, Scott G. "Rob Meens, Dorine van Espelo, Bram van den Hoven van Genderen, Janneke Raaijmakers, Irene van Renswode, and Carine van Rhijn, eds. Religious Franks: Religion and Power in the Frankish Kingdoms: Studies in Honour of Mayke de Jong. Manchester: Manchester University Press, 2016, pp. 559." Mediaevistik 31, no. 1 (January 1, 2018): 385–86. http://dx.doi.org/10.3726/med012018_385.

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We have entered the golden age of the English-language Carolingian Festshrift. As the formidable generation of Carolingian historians who came of age in the 1970s and 1980s begins to retire, their many students are honoring them with collections of essays that chart the landscape of the academic field that their teachers labored so diligently to shape. In recent years, Janet Nelson (2008), John Contreni (2013), Thomas F. X. Noble (2014), and Rosamund McKitterick (2018) have each been the recipients of such volumes. In the book under review, the honoree is Mayke de Jong, chair of medieval history at Utrecht University. Her colleagues and students have assembled twenty-five articles about religion and power in the Carolingian world as a testament to the vision and enduring influence of de Jong’s pioneering work in this field. As Rosamund McKitterick explains in her introductory essay, de Jong has always been “an adventurous explorer, ever pushing at the boundaries both of political discourse in relation to political action in a fundamentally religious context” (p. 5) If we take for granted today the close proximity of religion and politics in the early medieval world, it is largely due to the formative scholarship of de Jong.

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26

Baker, Denise N. "David Aers and Lynn Staley. The Powers of the Holy: Religion, Politics, and Gender in Late Medieval English Culture." Yearbook of Langland Studies 11 (January 1997): 199–203. http://dx.doi.org/10.1484/j.yls.2.302791.

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27

Oliva, M. "VALERIE G. SPEAR. Leadership in Medieval English Nunneries. (Studies in the History of Medieval Religion, number 24.) Rochester, N.Y.: Boydell Press. 2005. Pp. xix, 244. $90.00." American Historical Review 111, no. 5 (December 1, 2006): 1580–81. http://dx.doi.org/10.1086/ahr.111.5.1580.

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28

Boyarin, Daniel. "Dīn as Torah: “Jewish Religion” in the Kuzari?" Archiv für Religionsgeschichte 20, no. 1 (March 28, 2018): 7–24. http://dx.doi.org/10.1515/arege-2018-0002.

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Abstract:The book known in Hebrew as the Kuzari from twelfth-century Sefardic Spain and one of its iconic texts was written by Rabbi Yehuda Halevi and is called in Arabic, ‏כתאב אלרד ואלדליל פי אלדין אלד'ליל‏‎‎, usually translated with the English “religion,” as “The Book of Refutation and Proof of the Despised Religion.” Modern Hebrew translators give ‏דת‏‎‎ dat for Arabic ‏דין‏‎‎ dīn, just as English translators give “religion,” presupposing that which has to be interrogated and shown, to wit what did the author of the Kuzari and his contemporaneous translator, Rabbi Yehuda Ibn Tibbon (1120 – 1190) mean when they used the Arabic term dīn or Hebrew dat, or better put, how did they use those words? We dare not read back from modern usages to interpret these medieval texts without risking simply burying their linguistic-cultural world under the rubble of a modern one, the very contrary of an archaeology. My hypothesis to be developed in the rest of this paper is that Judeo-Arabic (at least) dīn corresponds best to nomos as used by Josephus and (with a very important mutatis mutandis qualification) to Torah as well. Some powerful evidence for this claim comes from ibn Tibbon’s translation of Halevi’s Arabic into Hebrew.1 For ibn Tibbon’s Hebrew, I have used Yehudah HaLevi, The Kuzari: In Defense of the Despised Faith, newly translated and annotated by N. Daniel Korobkin (Jerusalem; Nanuet, NY: Feldheim Publishers, 2009); Judah ha-Levi, trans., Hartwig Hirschfeld, Judah Hallevi’s Kitab al Khazari, The Semitic Series (London: G. Routledge, 1905). For the Arabic, I have consulted Yehudah Halevi, Sefer Hakuzari: Maqor Wetargum, ed. and trans. Yosef ben David Qafih (Kiryat Ono: Mekhon Mishnat ha-Rambam, 1996). I have also had the great privilege of being able to consult the (as yet unpublished) translation of the Arabic by Prof. Barry S. Kogan, for which privilege I thank him. My translations given here of the Arabic text follow Kogan’s renderings except for when I feel that he has used terminology that is anachronistic, such as “religion,” which is, of course, the whole novellum of my research here.

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29

Spicer, Andrew. "Rebuilding Solomon’s Temple? The Architecture of Calvinism." Studies in Church History 36 (2000): 275–87. http://dx.doi.org/10.1017/s0424208400014479.

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During the autumn of 1566 a series of Calvinist churches or temples were erected across the Southern Netherlands. These buildings attracted the attention and curiosity of contemporaries because of their unusual appearance and the speed with which they appeared. The polygonal ground plan of these buildings as well as the use of the term ‘temple’ led some observers to associate them with the Temple of Solomon. The English merchant Richard Clough commented that in Antwerp the Reformed had ‘layd the fondasyonss of syche tempelles more lyker the tempell of Salomon then hoder wysse’. Another observer also described these round churches as being built in the style of Solomon’s Temple in Jerusalem. These comments suggest that Calvinists were perceived (at least by some) as linking their reformation of religion with an appropriation, possibly a recreation, of Jerusalem in the West. The purpose of this paper is to examine this contention, setting the architecture against the tradition of medieval conceptions of the architecture of the Temple, and of Calvin’s and Calvinists’ ideas of the role and use of space in the Reformed religion.

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30

Calkin, Siobhain Bly. "The Anxieties of Encounter and Exchange: Saracens and Christian Heroism in Sir Beves of Hamtoun." Florilegium 21, no. 1 (January 2004): 135–58. http://dx.doi.org/10.3138/flor.21.011.

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As Edward Said, Norman Daniel, and Dorothee Metlitzki have pointed out, the purportedly Muslim figures who appear in medieval western literature usually bear little or no resemblance to historical Muslims of the period. Said states, "we need not look for correspondence between the language used to depict the Orient and the Orient itself, not so much because the language is inaccurate but because it is not even trying to be accurate" (71). Similarly, Daniel and Metlitzki identify repeated stereotypical misrepresentations of Islam in medieval literary texts, such as the depiction of Islam as a polytheistic religion or the depiction of alcohol-drinking Muslims (Daniel 3-4, 49-51, 72-73, 81, 133-54; Metlitzki 209-10). It is certainly true that there is little or no mimetic relationship between literary Saracens and historical Muslims, but it should be noted that literary Saracens, despite their inaccuracies, did connote for the West an extremely powerful, technologically advanced Muslim civilization, which both impressed medieval Christians with its scientific knowledge and immense wealth, and menaced them militarily with its many victories over crusaders and its capacity for territorial expansion. Thus, while the Saracens of western literature may not offer us a historically accurate vision of medieval Islam, they can occasionally offer us some insight into the anxieties historical Islam posed for the West. This essay examines moments in the fourteenth-century Middle English romance Sir Beves of Hamtoun when the text’s depiction of one knight’s assimilation into a Saracen world communicates historical anxieties about how life in a Saracen enclave might compromise the Christian heroism of an English knight. The essay argues that Beves of Hamtoun both conveys a fear of Christian assimilation into a non-Christian world, and defines a model of heroic action to counteract such assimilation and re-establish the borders between Christianity and Saracenness. However, the text also indicates the ways in which heroic efforts to reconstruct such borders might ultimately fail.

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Elkins, Sharon K. "The Culture of Medieval English Monasticism. Edited by James G. Clark. Studies in the History of Medieval Religion 30. Woodbridge, U.K.: Boydell, 2007. xvi + 224pp. $85.00 cloth." Church History 78, no. 2 (May 28, 2009): 396–98. http://dx.doi.org/10.1017/s0009640709000614.

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Warren, Nancy Bradley. "James G. Clark, ed. The Culture of Medieval English Monasticism. Studies in the History of Medieval Religion. Woodbridge: Boydell & Brewer, 2007. Pp. xvi+219. $85.00 (cloth)." Journal of British Studies 47, no. 4 (October 2008): 911–12. http://dx.doi.org/10.1086/592885.

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van Eijnatten, Joris. "War, Piracy and Religion: Godfried Udemans' Spiritual Helm (1638)." Grotiana 26, no. 1 (2007): 192–214. http://dx.doi.org/10.1163/187607508x366436.

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AbstractThe Calvinist minister Godfried Udemans (1581/2–1649) is generally considered to be one of the more important seventeenth-century theologians from the province of Zeeland. He specialized in writings for a broader public, including, in particular, publications on ethical and religious codes in trade and seafaring. Of his various writings on moral theology, 't Geestelyck roer van 't coopmans schip, first published in 1638, is the most important.The Spiritual helm appeared in print some thirty years after Grotius occupied himself with De jure praedae (the manuscript dates from 1604), but Udemans had already begun articulating his thoughts in 1608. It is instructive to examine the ethical writings of a contemporary of Grotius. It has been claimed that in the early modern period, Calvinism, especially in its English Puritan variety, did much to propagate the medieval traditions of holy war that to all appearances had been laid to rest by Spanish theoreticians during the sixteenth-century Renaissance. In this article, I examine the extent to which Udemans draws upon religion as a means of legitimizing violence on behalf of secular political authorities such as the prince (or, as in the case of the Dutch Republic, the States or States General), and, more in particular, the Dutch East India Company (VOC) and West India Company (WIC). If Udemans is representative of the religious tradition to which he reckoned himself, holy war thought did not figure prominently in Dutch Calvinism.

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Watson, Nicholas. "The Powers of the Holy: Religion, Politics, and Gender in Late Medieval English Culture by David Aers and Lynn Staley." Studies in the Age of Chaucer 20, no. 1 (1998): 219–26. http://dx.doi.org/10.1353/sac.1998.0006.

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Brown, Sarah. "Norwich Cathedral Close: The Evolution of the English Cathedral Landscape Studies in the History of Medieval Religion, vol. 26." Material Religion: The Journal of Objects, Art and Belief 2, no. 3 (November 1, 2006): 380–81. http://dx.doi.org/10.2752/174322006778815289.

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Brown, Sarah. "Norwich cathedral close: the evolution of the english cathedral landscape studies in the history of medieval religion, vol. 26 Gilchrist, Roberta." Material Religion 2, no. 3 (November 2006): 380–81. http://dx.doi.org/10.1080/17432200.2006.11423065.

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Jütte, Daniel. "Sleeping in Church: Preaching, Boredom, and the Struggle for Attention in Medieval and Early Modern Europe." American Historical Review 125, no. 4 (October 2020): 1146–74. http://dx.doi.org/10.1093/ahr/rhaa239.

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Abstract The word “boredom” was not used in English before the eighteenth century. Does this mean that pre-eighteenth-century people did not experience boredom? Or did their experience of boredom differ from ours? This article approaches these questions by exploring the history of people falling asleep in church, and asking whether boredom played a role in their slumber. Across the confessional spectrum in premodern Europe, religious somnolence was depicted as a common and grave problem. The preoccupation with this problem went hand in hand with longstanding ecclesiastic concerns about deficient attention among the flock. Probing medieval and early modern controversies about somnolence and boredom offers insight on two levels: First, it helps to correct the problematic presentism that identifies boredom as a quintessentially modern condition. Second, exploring the long history of boredom adds nuance to our understanding of premodern culture and mentalities, revealing—in the case of religious audiences—a struggle for attention that we would not expect to find in a world in which religion reigned supreme. The article also touches on other social and institutional contexts (such as court life) in which boredom was both endogenous and endemic.

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James, N. "Double identity in Orissa's Golden Triangle." Antiquity 74, no. 285 (September 2000): 682–87. http://dx.doi.org/10.1017/s0003598x00060063.

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The Medieval Hindu temples of Puri, Rhubaneswar and Konark are promoted as Orissa's version of northern India's ‘Golden Triangle’ of Agra, Fatehpur Sikri and Jaipur. One of the less affluent States in India, Orissa stands to benefit from tourism (FIGURE 1). The promotion seeks to appeal to all Indians and foreigners and also to prompt an image of Orissa as a distinct region. Such duality is typical among the diversity of community, ethnic, communal, federalist and national values at issue in India (Chatterjee 1993: 75).Cultivation of the temples is nothing new. Whatever the original purposes of icons, significance is ascribed, not simply inherent. It depends on economic or political interest and context (Cohen 1985). Harrison (1999) has argued that images of ethnicity tend to be defended as if at risk of pollution or theft by outsiders. Under the influence of European ideology, the commonest symbol for ethnic or nationalist aspiration is language but religion and other markers of culture have been used too (Smith 1981). Other than religion, one of the criteria for invoking the temples is the discipline of archaeology. However, archaeology too is a Western conceptual idiom (Cohn 1983: 209). Although literacy — including in the ‘English medium’ — is spreading, archaeology is not appreciated by everyone in Orissa. Partly for that reason, there have been various views as to how the temples should be presented and to whom.

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Hague, Louise. "English Nuns and the Law in the Middle Ages: Cloistered Nuns and their Lawyers, 1293–1540. (Studies in the History of Medieval Religion, Volume XXXIX)." Journal of Legal History 35, no. 1 (January 2, 2014): 88–90. http://dx.doi.org/10.1080/01440365.2014.883046.

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LOVATT, ROGER. "Leadership in medieval English nunneries. By Valerie G. Spear. (Studies in the History of Medieval Religion, 24.) Pp. xix+246 incl. 5 ills. Woodbridge: Boydell Press, 2005. £45. 1 84383 150 3; 0955 2480." Journal of Ecclesiastical History 58, no. 1 (January 2007): 133–34. http://dx.doi.org/10.1017/s0022046906499887.

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SHEPARD, TODD. "MORE THAN A STAGE: DECOLONIZATION, ANAL SEX, AND THE DIRTY EROTICS OF POWER IN DELEUZE, GUATTARI, DEVEREUX, AND HERZOG." Modern Intellectual History 17, no. 1 (May 7, 2018): 233–38. http://dx.doi.org/10.1017/s1479244318000021.

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The footprint of Dagmar Herzog's scholarship has moved from Germany to the United States, then back again, before expanding outwards across Europe as well as to spaces drawn into Europe's orbit by conquest. Historically specific intersections between gender, religion, and politics are her specialty, with sexuality and sex as crucial sightlines in the constantly shifting landscapes that these always-moving parts compose. No historian currently writing in English on the late modern period, arguably, more acutely captures the intensity and conflicts that absorb individuals as well as larger groups as they live in and through these distinct topographies. This she does, in part, through the depth and the breadth of her research, which allow Herzog to reveal connections and disjunctures in ways that grab the reader's attention as well as explain the stakes. Her writings reveal an ability to listen to sources and care about what they intimate that is more often seen in certain scholars of the medieval or other exotic histories that rely on scarce or sketchy sources. For historians of the modern era, between the birth of ideology and ready access to endless and dense types of documentation, what Herzog continues to do is a revelation.

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Lovatt, Roger. "The culture of medieval English monasticism. Edited by James G. Clark. (Studies in the History of Medieval Religion, 30.) Pp. xvi+219+15 plates. Woodbridge: Boydell, 2007. £50. 978 1 84383 321 5; 0955 2480." Journal of Ecclesiastical History 60, no. 1 (January 2009): 155–56. http://dx.doi.org/10.1017/s0022046908005198.

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Field, Sean. "Devotion, Discontent, and the Henrician Reformation: The Evidence of the Robin Hood Stories." Journal of British Studies 41, no. 1 (January 2002): 6–22. http://dx.doi.org/10.1086/386252.

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The relationship between popular religious attitudes and the English Reformation has long been the subject of a fierce historical debate. The older “Whig-Protestant” view, championed most notably by A. G. Dickens, draws on evidence for clerical corruption and the spread of Lollardy to show that large numbers of English people were dissatisfied with the state of Catholicism, eager for religious change, and on the whole receptive to Protestant ideas. According to this version of events, Henry VIII and the Reformation Parliament rode a wave of popular discontent in breaking from Rome and dissolving the monasteries. If there was a split between the king and the masses, it came only later when Henry's conservative religious beliefs caused him to attempt to retain much of the substance of Catholicism in the face of popular clamor for more thoroughgoing reform. On the other hand, the “revisionist” camp, which includes such well-known names as J. J. Scarisbrick, Christopher Haigh, and Eamon Duffy, prefers to cite evidence from wills, local parish records, liturgical books, and devotional texts to show that “the Church was a lively and relevant social institution, and the Reformation was not the product of a long-term decay of medieval religion.” In this view, Henry VIII and his advisors pushed through a personally advantageous but widely disliked and resisted Reformation.An examination of the religious content of the tales men and women told about Robin Hood in the late fifteenth and early sixteenth centuries offers a fresh perspective on this long-running dispute.

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Haritopoulos, Nikolaj Skou. "Helgener over det hele: Polymorf middelalderkristendom i Vor Frue Kirke, Skive." Religionsvidenskabeligt Tidsskrift, no. 69 (March 5, 2019): 207–34. http://dx.doi.org/10.7146/rt.v0i69.112769.

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ENGLISH ABSTRACT: Drawing on iconographic material in the form of a decora-tion of church frescoes from the year 1522 in the medieval parish church Vor Frue Kirke in Skive this article examines the Christian cult and mythology of saints in the Late Middle Ages as an expression of a polytheistic, systematizing world view. Tak-ing a theoretical departure point in Robert Bellah’s theory of religious evolution con-cerning archaic and axial forms of religion and within the medieval Christian world view the article performs an analysis of the catalogue of saints in Skive to determine which functions each saint seem to occupy in a pantheon and to uncover a grand scale hierarchy of the decoration as a whole. As a last thing the catalogue of saints is put further into the big comparative perspective within Bellah’s theoretical framework by a comparison to the ancient Mesopotamian kudurru of the Babylonian king Melishipak 2. as a typical archaic and analogistic system of gods. DANSK RESUMÉ: Med eksempel i ikonografisk materiale i form af en udsmykning af kalkmalerier fra år 1522 i den middelalderlige sognekirke Vor Frue Kirke i Skive bliver den senmiddelalderlige kristne helgenkult og -mytologi i denne artikel under-søgt som udtryk for en polyteistisk, systematiserende verdensopfattelse. Med teoretisk udgangspunkt i Robert Bellahs religionsevolutionære teori om arkaiske og aksiale religionsformer og i det middelalderkristne verdenssyn gives en analyse af helgenka-taloget i Skive med henblik på at kortlægge, hvilke funktioner hver helgen udfylder i et panteon, og at afdække en overordnet hierarkisering af udsmykningen. Afslut-ningsvis sættes helgenkataloget yderligere ind i et større komparativt perspektiv via en sammenligning med den babylonske kong Melishipak 2.’s kudurru som et typisk arkaisk-analogistisk system af guder.

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MCHARDY, ALISON. "The dependent priories of medieval English monasteries. By Martin Heale. (Studies in the History of Medieval Religion, 22.) Pp. xx + 380 incl. 8 figs and 7 tables. Woodbridge: Boydell, 2004. £50. 1 84383 054 X; 0955 2480." Journal of Ecclesiastical History 56, no. 4 (October 2005): 764–65. http://dx.doi.org/10.1017/s0022046905315326.

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VINCENT, NICHOLAS. "The foundations of medieval English ecclesiastical history. Studies presented to David Smith. Edited by Philippa Hoskin, Christopher Brooke and Barrie Dobson. (Studies in the History of Medieval Religion.) Pp. xii+236 incl. frontispiece. Woodbridge: Boydell, 2005. £50. 1 84383 169 4; 0955 2480." Journal of Ecclesiastical History 58, no. 1 (January 2007): 128–30. http://dx.doi.org/10.1017/s0022046906459881.

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47

Kee, James M. "The Powers of the Holy: Religion, Politics, and Gender in Late Medieval English Culture. By David Aers and Lynn Staley. University Park: Pennsylvania State University Press, 1996. 310 pp. $45.00 cloth; $19.95 paper." Church History 67, no. 2 (June 1998): 367–69. http://dx.doi.org/10.2307/3169781.

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Gibbs, Gary G. "St. Stephen's College, Westminster: A Royal Chapel and English Kingship, 1348–1548. By Elizabeth Biggs. Studies in the History of Medieval Religion 50. Woodbridge: The Boydell Press, 2020. xi + 248 pp. $99.00 hardcover." Church History 90, no. 1 (March 2021): 188–89. http://dx.doi.org/10.1017/s0009640721001013.

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49

Takao, Kawanishi. "Wesley in Oxford and the Legend of Holy Grail’s Knight: The Study about the Root of Methodism to the World, and the Foundation of Kwansei-Gakuin in Japan." Academic Journal of Interdisciplinary Studies 6, no. 1 (March 28, 2017): 9–16. http://dx.doi.org/10.5901/ajis.2017.v6n1p9.

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Abstract John Wesley (1703-91）is known as the founder of Methodism in his time of Oxford University’s Scholar. However, about his Methodical religious theory, he got more spiritual and important influence from other continents not only Oxford in Great Britain but also Europe and America. Through Wesley’s experience and awakening in those continents, Methodism became the new religion with Revival by the spiritual power of “Holy Grail”. By this research using Multidisciplinary approach about the study of Legend of Holy Grail’s Knight, - from King Arthur and Knights of the Round Table in the Medieval Period, and in 18th century Wesley, who went to America in the way on ship where he met the Moravian Church group also called Herrnhut having root of Pietisms, got important impression in his life. After this awakening, he went to meet Herrnhut supervisor Zinzendorf (1700-60) in Germany who had root of a noble house in the Holy Roman Empire, - and to Legend of Holy Grail’s Knight Opera “Parsifal” by Richard Wagner at Bayreuth near Herrnhut’s land in the 19th century, Wesley’s Methodism is able to reach new states with the legend, such as the historical meaning of Christianity not only Protestantism but also Catholicism. I wish to point out Wesley’s Methodism has very close to Legend of Holy Grail’s Knight. In addition, after the circulation in America, in the late 19th century Methodism spread toward Africa, and Asian Continents. Especially in Japan, by Methodist Episcopal Church South, Methodism landed in the Kansai-area such international port city Kobe. Methodist missionary Walter Russel Lambuth (1854-1921) who entered into Japan founded English schools to do his missionary works. Afterward, one of them became Kwansei-Gakuin University in Kobe. Moreover, Lambuth such as Parsifal with Wesley’s theories went around the world to spread Methodism with the Spirit’s the Legend of Holy Grail’s Knight as World Citizen.

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Al-Ma’ani, Musallam. "Cultural Aspects of Arabicisation: Past and Present." Journal of Arts and Social Sciences [JASS] 2, no. 1 (January 1, 2011): 21. http://dx.doi.org/10.24200/jass.vol2iss1pp21-30.

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The aim of this article is to examine the cultural dimensions of arabicisation, past and present. The article traces the rise and fall of arabicisation and its ramifications for science, knowledge, research and education in and through Arabic. Arabicisation has been at the heart of linguistic and cultural debate since the dawn of Islam, a debate intensified when the Arabs and their new religion came into contact with different civilizations and cultures. The rise of the Islamic empire in mediaeval times consolidated Arabic and Arab culture, attracting scholars from around the world to research different areas of science and knowledge through the medium of Arabic, which in turn became, and remained for centuries, the global donor language of knowledge and learning. With the decline of the Arab/Islamic empire, however, Arabic and Arab culture started to lose their world standing. Today, Arabic and its culture occupy a marginal position when compared to other languageslike English for instance. For different internal and external reasons, Arabic has lost its status as the major language of innovation and creative thinking. But this is not because it cannot handle the concepts of modern civilization or is unable to express them; rather the cultural position of Arabs seems to be the main reason. Instead of being the predominant language of science and technology, Arabic has been competed by other foreign languages in its own territories. The widespread use of European languages, the languages of the colonizing powers, has undermined its role. Furthermore, the lack of pan-Arab policies on language planning has contributed to the emergence of different and often disparate models of arabicisation. Transformation in the objectives and scope of the process reflects the historical developments and decline of Arab culture from medieval times to the present day.

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