English 3I06 / The Age of Elizabeth
Lecture notes
RELIGION AND DEVOTIONAL LIFE
Outline
*info on the pedagogy workshops
*techniques of research
*some tips for reading early material
*practice: Anne Askew
*Book of Common Prayer (1559)
For complete and up-to-date info on the pedagogy workshops, go here.
Techniques of research
*accessing the MLA database and EEBO via McMaster University Libraries
From the McMaster University Libraries main page, click on the databases tab.
EEBO
To access EEBO: use "eebo" as a title keyword search term on the databases tab. That will take you here:
http://library.mcmaster.ca/search/see.php?in1=Title&f=goba&ss1=eebo&x=28&y=11
Click on the link to go to EEBO's site. You'll have to enter your MacID and password. EEBO is the singlemost helpful resource to find early print material. So if you think you might like to write a paper (especially the term 2 research paper) on a comparison between one of our readings and other early printed texts, this is the place to find those other resources. Hundreds of texts that have not seen modern edited editions can be found on EEBO. The advantage here is that you get online access to the complete printed work.
Early English Books Online (EEBO) is specifically helpful for students of early literature. The database covers works from 1473 AD-1700.
MLA bibliography
To access the MLA database: use "mla" as a title keyword search term on the databases tab on the library's main page. That should take you here:
http://library.mcmaster.ca/search/see.php?in1=Title&f=goba&ss1=mla
Click on "MLA International Bibliography", the second entry. (NOT the directory of periodicals!) That will take you to the MacID login page, and then on to the database. The MLA bibliography is the singlemost handy tool an English major can have. It will direct you to much of the scholarship that's available on any given literary work. That means articles in journals, book chapters, and entire books. If you need secondary resources, especially if you're interested in researching where current critical opinion stands on a given text, this is the place for you. Critical work on a primary text also comes in handy if you're having trouble formulating an opinion on the text you're working with.
Many, but not all, of the items you'll find through the MLA are available online. Clicking the "Get it" button under the item listing will take you to a page that will tell you whether it's online or not. McMaster has print copies of many of the books and journals that are listed on MLA; those that aren't available can usually be ordered via RACER (the interlibrary loan ordering service).
One more helpful tool:
JSTOR: accessible by searching "jstor" via the databases tab. That search will take you here:
http://library.mcmaster.ca/search/see.php?f=goba&ss1=jstor&in1=Title
Click on the title to enter your MacID and go on to JSTOR. Like the MLA bibliography, JSTOR is a resource for secondary sources on literary texts. Helpful if you need something fast, since all of the items listed via JSTOR are available online. JSTOR's search engine operates a little bit differently than the MLA database's engine, so you might find items on JSTOR that weren't listed on your MLA search.
Some tips for reading early material
*one word at a time
*sound it out
*put it all together
*translate into the language of your own understanding
Practice: Anne Askew
Pages 21 and 22 from the pdf file.
We used pages 21 and 22 from the Latter Examinacion of Anne Askew to practice reading a very eary printed text (the font is called "blackletter").
To practice your blackletter reading skills and take a look at the complete text of the first and latter examinations of Anne Askew, click here.
The Book of Common Prayer (1559)
We read sections 15-17, available here.
A handy record not only of the system of belief, but of the role of the individual in society:
Aunswere. My dutye towardes God is, to beleve in him, to feare him [=to hold him in awe], and to love hym with all my harte, with al my mynde, with al my soule, and with all my strengthe. To worship hym. To geve hym thanckes. To putte my whole truste in hyrn. To call upon hym. To honour hys holy name and hys woorde, and to serve hym truely all the dayes of my lyfe. Question. What is thy dutye toward thy neighbour? Aunswere. My dutye towardes my neyghbour is to love hym as my selfe: And to do to all men as I would they should do unto me. To love, honour, and succour my father and mother. To honour and obey the Kyng, and his minysters. To submitte my selfe to al my governours, teachers, spiritual Pastours and Maisters. To order my selfe lowly and reverently to all my betters. To hurte no body by worde, nor dede. To be true and juste in all my dealyng. To beare no malice nor hatred in my harte. To kepe my handes from pickyng and stealyng, and my tongue from evil speakyng, liyng and slaunderyng. To kepe my body in temperaunce, sobernes, and chastitie. Not to covet nor desire other mennes goodes. But learne and labour truely to get myne awne livyng, and to do my dutye in that state of life, unto whiche it shal please God to cal me. Question. My good child know this, that thou art not able to do these thinges of thy self, nor to walke in the commaundementes of God, and to serve hym, wythout hys specyall grace, whyche thou must learne at al tymes to cal for by diligent prayer. Let me heare therfore, if thou canst saye the Lordes praier.
Communion (a core distinction between Protestant and Catholic):
Question. HOW many Sacraments hath Christ ordained in his Church? Answer. Two onely as generally necessary to salvation; that is to say, Baptisme and the Supper of the Lord. Question. What meanest thou by this word Sacrament? Answer. I meane an outward and visible signe of an inward and spirituall grace given unto us; ordained by Christ himselfe, as a means whereby we receive the same, and a pledge to assure us thereof. Question. How many parts be there in a Sacrament? Answer. Two; the outward visible signe, and the inward spirituall grace. Question. What is the outward visible signe or forme in Baptisme? Answer. Water: wherein the person baptized is dipped or sprinkled with it, In the name the Name of the Father, and of Sonne, and of the holy Ghost. Question. What is the inward and spirituall grace? Answer. A death unto sinne, and a new birth unto righteousnesse: for being by nature borne in sinne, and the children of wrath, we are hereby made the children of grace.
From Summa Theologica, St. Thomas Aquinas (13th century)
I answer that, The presence of Christ's true body and blood in this sacrament cannot be detected by sense, nor understanding, but by faith alone, which rests upon Divine authority. Hence, on Luke 22:19: "This is My body which shall be delivered up for you," Cyril says: "Doubt not whether this be true; but take rather the Saviour's words with faith; for since He is the Truth, He lieth not."
Now this is suitable, first for the perfection of the New Law. For, the sacrifices of the Old Law contained only in figure that true sacrifice of Christ's Passion, according to Hebrews 10:1: "For the law having a shadow of the good things to come, not the very image of the things." And therefore it was necessary that the sacrifice of the New Law instituted by Christ should have something more, namely, that it should contain Christ Himself crucified, not merely in signification or figure, but also in very truth. And therefore this sacrament which contains Christ Himself, as Dionysius says (Eccl. Hier. iii), is perfective of all the other sacraments, in which Christ's virtue is participated.
Secondly, this belongs to Christ's love, out of which for our salvation He assumed a true body of our nature. And because it is the special feature of friendship to live together with friends, as the Philosopher says (Ethic. ix), He promises us His bodily presence as a reward, saying (Matthew 24:28): "Where the body is, there shall the eagles be gathered together." Yet meanwhile in our pilgrimage He does not deprive us of His bodily presence; but unites us with Himself in this sacrament through the truth of His body and blood. Hence (John 6:57) he says: "He that eateth My flesh, and drinketh My blood, abideth in Me, and I in him." Hence this sacrament is the sign of supreme charity, and the uplifter of our hope, from such familiar union of Christ with us.
Thirdly, it belongs to the perfection of faith, which concerns His humanity just as it does His Godhead, according to John 14:1: "You believe in God, believe also in Me." And since faith is of things unseen, as Christ shows us His Godhead invisibly, so also in this sacrament He shows us His flesh in an invisible manner.
Some men accordingly, not paying heed to these things, have contended that Christ's body and blood are not in this sacrament except as in a sign, a thing to be rejected as heretical, since it is contrary to Christ's words. Hence Berengarius, who had been the first deviser of this heresy, was afterwards forced to withdraw his error, and to acknowledge the truth of the faith.
Matrimony
"signiflyng unto us the mistical union that is betwixt Christ and his Churche: which holy state Christe adourned and beautified with his presence and firste myracle that he wrought in Cana of Galile"
John 2:1-11
[1] And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:[2] And both Jesus was called, and his disciples, to the marriage.[3] And when they wanted wine, the mother of Jesus saith unto him, They have no wine.[4] Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.[5] His mother saith unto the servants, Whatsoever he saith unto you, do it.[6] And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.[7] Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.[8] And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it.[9] When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,[10] And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now.[11] This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.
Concept of marriage between Christ and the faithful:
Emblem book of Francis Quarles: Emblems, divine and moral, together with Hieroglyphicks of the life of man
I used the example of Quarles's book to show how the soul in the period we're studying is gendered female, and is imagined (if everything goes well) to be destined for a marriage with Christ in the afterlife. Quarles's emblem book illustrates the pitfalls and perils and triumphs of that journey. You can look at the complete book here.
Reflected also in the ceremony:
Loke mercifully upon these thy servauntes, that both this man may love his wife, accordyng to thy worde (as Christe did love his spouse the Churche, who gave himselfe for it, lovyng and cherishing it, even as his owne fleshe).
Purposes of marriage:
duely consideryng the causes for the which matrimony was ordeined. One was the procreation of children, to be brought up in the feare and nurtoure of the Lorde, and praise of God. Secondly, it was ordeined for a remedy agaynste sinne and to avoide fornication, that suche persones as have not the gifte of continencie might mary, and kepe themselves undefiled membres of Christes body. Thirdly, for the mutual societie, helpe, and comfort, that the one ought to have of the other, bothe in prosperity and adversitye, into the whiche holy state these two persones present, come nowe to be joyned.
Gender asymmetry in the marriage ceremony
Man’s vow:
I N. take the. N. to my wedded wyfe, to have and to hold from thys day forward, for better, for worse, for richer, for porer, in sickenes, and in healthe, to love and to cheryshe, tyll death us departe; according to Gods holy ordinaunce, and therto I plight the my trouth.
Woman’s vow:
I N. take the. N. to my wedded husbande, to have and to holde, from this day forward, for better, for worse, for richer, for poorer, in sickenes, ad in health, to love, cherish, and to obey, till death us departe, accordynge to godes holy ordinaunce: and therto I geve the my trouth.
End bit, duties of husbands:
Ye housbandes love your wives, even as Christ loved the Churche, and hath geven hymselfe for it, to sanctifie it, purgyng it in the fountaine of water, throughe the worde, that he might make it unto hym selfe a glorious congregacion, not havyng spot or wrincle, or any suche thyng, but that it shoulde be holy and blameles. So men are bounde to love their owne wyves, as their owne bodies. He that loveth his owne wife loveth hym selfe. For never did any man hate his owne fleshe, but nourisheth and cherisheth it, even as the Londe doeth the congregacion, for we are membres of his body: of his flesh and of hys bones.
Duties of wives:
Saincte Paule (in the forenamed Epistle to the Ephesians) teacheth you thus: Ye women, submit youre selfes unto youre owne housbandes as unto the Lorde: for the housbande is the wyves headde, even as Christe is the headde of the Churche. And he is also the savioure of the whole bodye. Therefore as the Churche or congregacion, is subjecte unto Christe. So likewyse lette the wyves also be in subjection unto their owne housbandes in al thinges. And againe he sayeth : Let the wife reverence her housbande. And (in his Epistle to the Collossians) Sayncte Paule geveth you thys shorte lesson, Ye wyves submitte youre selves unto youre own housbandes, as it is convenient in the Lorde.
But also consider the final paragraph:
Saincte Peter also doeth instructe you verye godly, thus saiynge, Let wyves be subject to their owne housbandes, so that if anye obey not the woorde, they may be wonne withoute the woorde, by the conversacion [=behavior] of the wyves, whyle they beholde your chaste conversacion coupled with feare, whose apparell let it not be outward, with broided [braided] haire and trymmyng about with golde, eyther in puttinge on of gorgeous apparell, but let the hidde manne whiche is in the harte, be without all corruption, so that the spirite be milde and quiete, whiche is a precious thynge in the sighte of God. For after thys maner (in the olde tyme) did the holy women whiche trusted in God apparell them selves, beynge subject to their owne housbandes, as Sara obeyed Abraham callyng hym Lorde; whose daughters ye are made, doynge well, and beyinge not dismayde with any feare.
Woman’s role in determining the shape of the ceremony:
This prayer next folowyng shal be omitted where the woman is past chide birth.
The Visitation of the Sick
http://justus.anglican.org/resources/bcp/1559/Visitation_Sick_1559.htm
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