• The Joys of Mary

MSS. They also appear with paintings of the Life of the Blessed Virgin Mary on the chancel wall of Broughton Church, Oxon (noted in Robbins and Cutler, Supplement). Editions: Rossell Hope Robbins, "Popular Prayers in Middle English Verse," Modern Philology

• The Joys of Mary

MSS. They also appear with paintings of the Life of the Blessed Virgin Mary on the chancel wall of Broughton Church, Oxon (noted in Robbins and Cutler, Supplement). Editions: Rossell Hope Robbins, "Popular Prayers in Middle English Verse," Modern Philology

• The Joys of Mary

MSS. They also appear with paintings of the Life of the Blessed Virgin Mary on the chancel wall of Broughton Church, Oxon (noted in Robbins and Cutler, Supplement). Editions: Rossell Hope Robbins, "Popular Prayers in Middle English Verse," Modern Philology

• Ancrene Wisse, Part Seven

and Isaiah to heaven. As The Oxford Dictionary of the Christian Church points out, "In connexion with the Scriptural and apocryphal passages he was early regarded in the Church as the helper of Christian armies against the heathen, and as

• The Punished of Adulterers

says that clerks make images de cera (of wax). Image making by any unauthorized person was considered sacrilege by the church, yet the boundary between devotional "magic" - liturgical prayer and eucharistic practices - and the magic of wizards and

• Codex Ashmole 61: Item 1, Saint Eustace

alle. 53 thi name changyd schall be. Assuming a new name after baptism recalls the earliest practices of the Christian Church, part of the “rebirth” of baptism. 71 And told it to hys wyffe at home. In some versions of

• Sir Owain: Introduction

very specific location. The tendency of commentators between St. Augustine and the Tractatus had been towards a "place," though the Church was not definitive on the topic even at the Council of Trent in the sixteenth century. Moreover, in the

• The Tale of Gamelyn: Introduction

As Barron remarks of the author, "his remedy is a change of personnel, not system" (1987, p. 84). Only the church is resisted systematically -- or rather its religious orders. Here, as in Langland and Chaucer there is no hostility

• The Northern Homily Cycle: Homily 1, First Sunday in Advent

the season as one of joyful anticipation, as Christians prepare to welcome Jesus with “honor and mirth"; for the medieval church, however, the Advent season was also a time of fasting and repentance, hence the further appropriateness of John the

• The Northern Homily Cycle: Homily 2, Second Sunday in Advent

world’s joy Such; wars strongly injure; (see note) whatever kind of war; (t-note) poor; most grievously manifest; (t-note) feels; Holy Church Which ought to be very angry with that strife; (see note); (t-note) war; sorrow; harm This strife pierces poor

• The Northern Homily Cycle: Homily 19, Annunciation

The Northern Homily Cycle: Homily 19, Annunciation Return to Menu of TEAMS Texts Copyright Information for this edition Manne, whilk Adam synne made thrall, Who made us fre herd have we all; Bot thou ne wote, lawde man,

• The Northern Homily Cycle: Homily 46, Eleventh Sunday after Trinity

not before he had sent for Aidan, a monk of Iona, to come as a missionary to the Northumbrians (Godfrey, Church in Anglo-Saxon, pp. 103–06). The story told of him in NHC is not found in any of the lives

• The Northern Homily Cycle: Homily 54, Nineteenth Sunday after Trinity

Gregory or Bede for this homily, but the metaphor of the sea as the world and the ship as Holy Church was widely familiar. As Owst notes, “This developed nautical simile . . . has had a long and honoured

• The N-Town Plays: Play 7, Root of Jesse

many of them part of Palm Sunday events. The Jesse Tree or Root was a common subject depicted in breviaries, church windows, and in carvings. See The Hours of Catherine of Cleves, pl. 90 "Tree of Jesse" for the Saturday

• The N-Town Plays: Play 13, Visit to Elizabeth

thee. / Blessed art thou among women." / Elizabeth said, "Blessed be / The fruit of thy womb." Thus the church added Mary and Jesus here Play 13, VISIT TO ELIZABETH: EXPLANATORY NOTES Abbreviations: MP: Mary Play, ed. Mere­dith (1987);

• The N-Town Plays: Play 18, Magi

line 151 that Herod actually meets the Magi. Spector notes that the number of the Magi as three "derives from Church commentary, as do their identification with the kings of Psalm 71:9–11 (Vulgate) and the association of the star with

• The N-Town Plays: Play 28, Betrayal; Procession of Saints

Matthew 16:18–19. 207 Compare Matthew 4:18 and John 1:40. 210 bryght as the sonnbem. Clearly their luminary stature in the church, possibly stem­ming from their nicknames, "sons of thunder" (Mark 3:17), as well as their pres­ence at the Transfiguration (Matthew

• The Pride of Life

together sea thrown give anger; mind Where will you preach don’t know at all; Cross Believe young lie, villain, idiot church do you know wild stay worry (care) [go] away concentrate on long-winded be worried While; retinue are ready Believe;

• Part Seven

places Dwelling places his [believers] belongs adorned and set (see note) (t-note) devoted dwell Behooves taken (understood) one church militant; (see note) [church] triumphant God called to be his; (t-note) who were living dwell; (t-note) fathers (t-note) dwelling know kind

• Emperator Felicianus

says that clerks make images de cera (of wax). Image making by any unauthorized person was considered sacrilege by the church, yet the boundary between devotional "magic" - liturgical prayer and eucharistic practices - and the magic of wizards and