By Judy Ann Ford
`Marvellously perceptive and insightful'. FIONA SOMERSET, Duke University.Written with mostly uneducated rural congregations in brain, John Mirk's Festial grew to become the most well-liked vernacular sermon choice of late-medieval England, but until eventually rather lately it's been ignored by means of students -- even though the query of well known entry to the Bible, definitely considered as the defend of discovered tradition, besides the comparable factor of the relative authority of written textual content and culture, is on the middle of either late-medieval heresy and the consequent reformulation of orthodoxy. It bargains, in reality, an remarkable chance to investigate the non secular ideology communicated via the orthodox church to the majority of humans in fourteenth-century England: the standard kingdom people. This publication represents the 1st significant exam of the Festial, having a look specifically on the problems with pop culture and piety; the oral culture; biblical and secular authority; and clerical power.JUDY ANN FORD is affiliate Professor within the historical past division of Texas A&M University-Commerce.
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Extra info for John Mirk's `Festial': Orthodoxy, Lollardy and the Common People in Fourteenth-Century England
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Indd 32 17/10/05 5:08:55 pm Clerical Power and Lay Agency In many ways Mirk’s sermons celebrate lay agency, yet they subsume that agency into a larger structure of clerical dependence. Mirk’s priests, however minor they may be as characters and however much their actions take place off-stage – that is, outside the exempla narratives – nevertheless possess a crucial authority inaccessible to those who are not ordained: only priests can provide absolution from sin through auricular confession, and only priests can perform transubstantiation – that is, transform bread and wine into the body and blood of Christ during the liturgy of the mass.
Cheney, Royal Historical Society Guides and Handbooks IV (London: Offices of the Royal Historical Society, 1978). There are eighteen legends in The Golden Legend between the two specifically Lenten ones, but these eighteen have nothing to do with Lent; rather, they are hagiographical tales of saints whose feast days fall in February and March. The eighteen legends are for the Ember Day Fasts, St Ignatius, the Purification of the Blessed Virgin Mary, St Blaise, St Agatha, St Vaast, St Amand, St Valentine, St Juliana, the Chair of St Peter, St Matthias Apostle, St Gregory, St Longinus, St Sophia and her Three Daughters, St Benedict, St Patrick, the Annunciation of the Lord, and St Timothy.
Cheney, Royal Historical Society Guides and Handbooks IV (London: Offices of the Royal Historical Society, 1978). There are eighteen legends in The Golden Legend between the two specifically Lenten ones, but these eighteen have nothing to do with Lent; rather, they are hagiographical tales of saints whose feast days fall in February and March. The eighteen legends are for the Ember Day Fasts, St Ignatius, the Purification of the Blessed Virgin Mary, St Blaise, St Agatha, St Vaast, St Amand, St Valentine, St Juliana, the Chair of St Peter, St Matthias Apostle, St Gregory, St Longinus, St Sophia and her Three Daughters, St Benedict, St Patrick, the Annunciation of the Lord, and St Timothy.