Download Confession and Memory in Early Modern English Literature: by Paul D. Stegner, Teichmann PDF

By Paul D. Stegner, Teichmann

This is often the 1st examine to contemplate the connection among inner most confessional rituals and reminiscence throughout more than a few early glossy writers, together with Edmund Spenser, Christopher Marlowe, William Shakespeare, and Robert Southwell.

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Extra info for Confession and Memory in Early Modern English Literature: Penitential Remains

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34 Andrewes’s attitudes toward confession were, as Nicholas Tyacke notes, “warranted by the Elizabethan Prayer Book,” but they “had fallen out of fashion in previous decades” (“Lancelot Andrewes” 24). C. Porter describes as “the most bad-tempered within living memory” (404). At the center of the controversy were the disputation questions: “1. Confessio auricularis Papistica non [m]ititur verbo Dei. 2. Animae piorum fuerunt in coelo ante Christi ascensum” (1. Papist auricular confession is not sent by the word of God.

39 The destruction of the Pardon Churchyard of St Paul’s Cathedral in April 1549 stands as one of the most prominent examples of the extent of this memorial transformation. 40 The presence of the discarded past in public memory was 24 Confession and Memory so divisive because it could be interpreted as a symptom of the failure of the English Church to implement completely ecclesiastical and theological reforms. 41 Relics, icons, rosaries, chantries, shrines, pilgrimages, and religious attire (particularly of the mendicant orders) all belonged to the penitential life of old faith, and they all functioned as vestiges of its former (and, for those eager to return to Roman Catholicism, perhaps future) importance.

The surface intent of this question is to accentuate the Reformation’s break with the sacramental life of the medieval church, but it depends on summoning the very past that it seeks to suppress. By contrast, many Marian writers Confession and Memory in the Age of Reformations 25 believed that the weight of memory was on the side of the traditional religion. ] 923). Bonner simply acted as though the changes to the penitential system had never happened, and instead blamed any neglect of it on “sondrie euill disposed, and vndeuout persones, geuen to sensual pleasures and carnall appetites, followyng the lustes of their body, and neglecting vtterly the health of their soules, doo forbeare to come to confession according to the sayde vsage” (923).

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