Liturgy Research Papers - Academia.edu (original) (raw)

I media digitali non sono semplicemente strumenti neutri: essi stan-
no operando una riconfigurazione antropologica. I social media in par-
ticolare modificano i riti-base dell’esistenza umana. Anche la ritualità
liturgica non può rimanere indenne. L’articolo presenta una descrizione
di alcune riconfigurazioni antropologiche operate dai media e la loro
ripercussione liturgica, proponendo alcuni criteri di discernimento.

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- Liturgy, Online social networks

Cette contribution propose une comparaison des calendriers liturgiques et des litanies des saints conservés dans les manuscrits liturgiques de l'abbaye de la Trinité de Fécamp. Cette approche permet d'une part d'attribuer à l'abbaye de Fécamp plusieurs manuscrits liturgiques d'origine ou de provenance indéterminées ou incertaines, d'autre part de rejeter l'attribution erronée de plusieurs manuscrits à ce monastère.

- by Stéphane LECOUTEUX
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- Liturgical Studies, Liturgy, Benedictine Monasticism
- by Maddalena Vaccaro
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- Iconography, Medieval History, Liturgy, Medieval Art

Ralf van Bühren Raum, Kunst und Liturgie Praktische Auswirkungen der Liturgiereform auf den Kirchenbau nach dem Zweiten Vatikanischen Konzil Weisungen des Zweiten Vatikanischen Konzils über Kunst und Künstler Das Zweite Vatikanische Konzil (1962-1965) gilt in der modernen Kirchen geschichte als epochales Großereignis, obwohl 50 Jahre in historischer Hinsicht ein kurzer Zeitraum sind. Über die journalistische Berichterstattung wurde der Konzilsverlauf von einer weltweiten Öffentlichkeit aufmerksam verfolgt, auch außerkirchlich. Die hohe Zahl von 2.000 bis 2.500 Bischöfen aus aller Welt, die stimm berechtigt teilnahmen, ließ einen gesamtkirchlichen Charakter der Kon zilsdekrete erwarten. In ihren Arbeitssitzungen diskutierten die Konzilsväter über Grundfragen zu Glaube, Leben und Disziplin der katholischen Kirche, nicht zuletzt über die ökumenische Bemühung für die Einheit der Christen. 1 Der Blick einzig auf die Konzilsversammlung genügt allerdings nicht, um die Bedeutung des Zweiten Vatikanums beurteilen zu können. Es bedarf zudem ei ner Interpretation und Wertung der sechzehn Konzilstexte mit ihrer Rezeption im kirchlichen Leben. Dabei verdeutlicht der Gesamtblick auf alle Dokumente, wie sehr sich die Konzilstexte in wichtigen Punkten bestätigen und einander er gänzen, was bezeugt, dass die Beschlüsse aller vier konziliaren Tagungsperioden als inte grale Ganzheit zu lesen sind. 2 Dies gilt auch für die Konzilsaussagen über

- by Ralf van Bühren
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- Liturgy, Second Vatican Council, Sacred Art, Church architecture
- by Tanya Riches
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- Liturgy, Pentecostalism, Worship and Music

Taft R. F. The Great Entrance. A History of the Transfer of Gifts and other Preanaphoral Rites of the Liturgy of St. John Chrysostom. [A History of the Liturgy of St. John Chrysostom, vol. II]. Roma, 1975. (Orientalia Christiana Analecta;... more

- by Levi Cooper
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- Liturgy, Social Justice, Social Activism

A new book published by James K.A. Smith with a wide range of English-speaking readers in mind. It stresses the importance of worship, and also challenges our understanding of its nature. The book is written in a reasonably understandable language accessible for a broader audience, even though it has references to a rich variety of theological and philosophical literature. Smith builds his narrative on Aristotle's statement that love is the driving force of the world, it is one that attracts and moves us to the Creator (although perhaps Aristotle thought of another creator, Smith sees this phrase in a biblical context). Thus, the book tells about the power of desire, about worship and its place in human life and about spiritual practices (mainly in the sphere of our thinking and daily practices). Smith published a series of books on the theology of public space and the role of worship (for example, "Imagining the Kingdom: How Worship Works", "Desiring the Kingdom: Worship, Worldview and Cultural Formation", or "Awaiting the King: Reforming Public Theology"), and this book plays an important role in this series. Smith considers our cultural and daily activities to be shaped by our practice of worship, and vice versa, our daily practices influence our worship of God. In this regard, Smith pays attention (and expresses personal gratitude) to the ideas of Robert E. Webber (whose book "Worship old and new" is available in Russian translation). The main challenge that Smith challenges with the evangelical Christian reader is the idea that believing and following Christ do not necessarily relate to the knowledge of the Bible and the right doctrines and the acceptance of God's existence by reason alone. As an alternative, he suggests paying attention to the one whom we love, and around which our desires are formed (2). He links the formation of desires with the formation of habits (5-6, 15-16). He also suggests that forming habits is based on the "purpose" of our existence (telos), making Christian worship teleological (10-14). Smith also presents the main challenge of contemporary culture for a Christian-the idolatry. He emphasizes that one can practice "orthodox" theological views, but practice "unorthodox" attachment and desires (23, 29, 61). As an example, we could notice the influence of the consumer philosophy on contemporary Christians. For Smith, the goal of worship is not to "inspire" and inform, but to form certain habits, with attention to the form of worship, and the priority not of one's spontaneity, but of the action of God during our worship experience. As always, Smith presents perfectly interwoven examples from feature films and serials, whether it is Star Wars (176-177, when he talks about hope and love) or the True Detective (105, when he talks about the importance of confession at the service). The weak part of the book is its variety of topics and directions that are covered. Because of this, it is more like a package of ideas associated with worship rather than clear direction of where to move with our practices, so this package still needs to be developed. It is obvious that Webber has a strong thematic influence on the book, that is why Smith's main proposals boil down to strengthening liturgical worship. That should form our habits of listening and loving God. Of course, both authors are accurate that the evangelical tradition often lacks respect for the action of God beyond spontaneity, or rationality, but idealizing the action itself is also a little bit overdone. We can see the other side of the problem practiced in many historical churches. Perhaps the most important topic on which Smith focuses on, and what makes his book involved in aesthetic theology, is the development of the idea of attraction by God, and to God (186). It is also that worship is the formation and teaching of the heart to see and follow God in His beautiful glory. It is the attentiveness to an effective love for God, which should be cultivated and developed in our worship and what makes this book useful and unique for the evangelical context.

- by Denis Kondyuk
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- Liturgy, Discipleship, Spiritual Formation and Discipleship, James K. A. Smith

Estas páginas suponen por tanto una visita guiada, una invitación a la lectura, una puerta de entrada a los mismos textos conciliares, que pueden ser plenamente comprendidos por el lector o la lectora contemporáneos. Comienzan por el... more

- by Pablo Blanco-Sarto
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- History, Theology, Liturgy, Catholic Theology

This note describes a lipsanotheca (a small container of relics, placed within an altar) from the church of Santa Maria de Cap d’Aran. The container, now preserved in the Museu dera Val d’Aran, is of blown glass, and it has relief-cut ornament. The form, color, and quality of the glass indicate that it was made in the ninth or 10th century, probably in Iran. Similar objects in The Corning Museum of Glass and The Metropolitan Museum of Art are noted. It is not known how the bottle reached Spain. The authors believe that it was used as a lipsanotheca at about the time the church of Santa Maria de Cap d’Aran was consecrated, in the first half of the 11th century.

- by Alberto Velasco Gonzàlez
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- Liturgy, Medieval Studies, Medieval Islam, Romanesque Art
- by José San José Prisco
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- History, Canon Law, Ethics, Theology

Samarjai Máté János ördögűző liturgiájának ismertetése

- by Papp György
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- Liturgical Studies, Liturgy, Reformed theology, Liturgical History
- by Andrew McGowan
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- Patristics, New Testament, Liturgy, Early Christianity
- by Nicholas Denysenko
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- Liturgy, Religion and Politics, Orthodox Theology, Byzantine Liturgy
- by Dávid Diósi
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- Death Studies, Liturgy

King David is one of the most colorful heroes of Jewish myth. Warrior and poet, sinner and penitent, conqueror and musician, adulterer and Messiah. The many facets of his character are rooted in biblical scripture, and continue to develop in the literature of the Midrash and the Kabbalah. Each generation has added new layers to David’s portrait, sketching him in a new light. Indeed, David’s personality reflects the characters and hopes of his interpreters throughout generations. Embodying the hero “with a thousand faces” and representing the messianic idea, David is not only a private character but a collective entity, wearing many different forms. The paper aims to examine the identification of David with Jerusalem and with the figure of the Shekhinah, from Psalms to the book of the Zohar.

- by Ruth Kara-Ivanov Kaniel
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- Gender Studies, Feminist Theory, Liturgy, Gender and Sexuality
- by Tomasz Rowiński
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- Liturgy, Ritual, Carnival, Antrophology

The forgotten holiday of Ascension Day

- by Albert B Collver
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- Liturgy, Lutheran Theology, Lutheran Confessional Theology, History of Liturgy

La Iglesia, congregación de todos los fieles unidos, en la feliz expresión paulina, es un solo cuerpo con muchos miembros unido a Cristo-Cabeza 2 , es como un frondoso árbol con variadas ramas. La primera es la triunfante, la del Cielo, la de los dichosos fieles que poseen la Gloria. La segunda es la paciente o purgante, la del Purgatorio, la de los que murieron en Gracia, pero necesitan purificación de sus faltas e imperfecciones antes de poder contemplar cara a cara a Dios. La tercera, la militante, es la de los que aún vivimos peregrinantes en este mundo, en continua lucha contra las fuerzas del mal con las armas

- by Ramón de la Campa Carmona
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- History, Liturgical Studies, Liturgy, Liturgical History

La tecnologia digitale sfida il rito con le abitudini che ha portato a vivere ogni giorno: cambiamento della percezione del tempo, modifica della differenziazione tra tempo pubblico e privato, multicanalità, continua interazione tra pari, ruoli comunicativi. L'articolo individua alcune problematiche e suggerisce alcune so-luzioni, alla luce della letteratura scientifica e di Evangelii gaudium. Molteplici sono gli approcci che potrebbero essere scelti per riflettere sulla percezione della durata del rito, tutti forieri di contributi preziosi per l'approfondimento della tematica. Qui si proporrà uno sguardo che molto è debitore a Marshall McLuhan 1 e al determinismo tecnologico, vale a dire a coloro che si sono interessati a comprendere gli influssi della tecnologia sullo sviluppo sociale e sui valori culturali. In particolare, proveremo a interrogarci su quali sono i nodi problematici del rito nell'epoca digitale, sulla scia della nascente cyberteologia vale a dire «l'intelligenza della fede al tempo della rete, cioè la riflessione sulla pensabilità della fede alla luce della logica della rete» 2 , con la consapevolezza di poter solamente accennare ad alcune delle problematiche più rilevanti senza poter esaurire le questioni sollevate dai nuovi mezzi di comunicazione al nostro tempo e al nostro rapporto con il sacro.

- by Simona Borello
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- Sociology, Communication, New Media, Liturgy

Abstract: A reading of Newman’s life and writings in a liturgical perspective is an innovative and pertinent task. This article analyses six of Newman’s sermons, preached between 1829 and 1831, in their liturgical context. It offers us, in germ, an outline of his liturgical theology. Newman persistently subordinated sermons to public prayer. Every church activity, primarily preaching, is directed toward liturgical worship. He defines liturgy etymologically as “public service.” “Public” refers to the ecclesial nature of liturgy, within its two dimensions: corporate and pneumatic. “Service” refers to two aspects, which are always intertwined: it denotes the sacrificial and thanksgiving character of liturgy. Liturgy is our self-sacrifice and our praise to God. In Newman's view, liturgy is the primary repository of apostolic teaching and Church tradition. Consequently, it is the best teacher of faith formation. Thus, in Newman, there is constant interaction between liturgy and life ...

- by Joseph Roby Alencherry
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- Philosophy, Theology, Liturgy, John Henry Newman / Oxford Movement

Scientists and non-scientists speak to each other from different cultures without always realizing that they understand ideas differently--including the idea of substance. Scientists have even been told that it is wrong to ask questions, like "how" sacraments work. Beginning with clearer "packaging" of the church's explanations of scripture, Christology, and sacraments, options to bridge that gap emerge. Using allowable explanations from church history, including and especially the Council of Trent's description of Transubstantiation, a legitimate scientific explanation of that wondrous transformation reveals itself as a complementary alternative to the explanation of St. Thomas Aquinas' double miracle description. This helps a lot in the RCIA program.

- by Patrick Dolan
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- Philosophy of Science, Multiculturalism, Theology, Liturgy

No ano de 1508, D. Manuel escrevia a Álvaro Velho, vedor das obras de São Francisco de Évora, reiterando a sua vontade de fechar a entrada da capela-mor com portas, “porque fica assy mais lugar pera se ver a Deos soomente”. Abertas apenas nas festas de domingos e de Santos, estas portas, limiares opacos do espaço sagrado dentro do espaço sagrado, dão conta de um encontro, significativamente enunciado como visual, entre o observador-clero e o divino. Ao observador-fiel separava-o da epifania visual da capela-mor e do coro, com o seu retábulo e cadeiral, um outro obstáculo: uma grade de marcenaria, condicente com o esplendor da talha expressamente encomendada para a igreja.
Num premeditado jogo de visibilidade e invisibilidade, o mobiliário litúrgico foi um protagonista insuspeito da reforma dos equipamentos religiosos projectada e cuidadosamente observada por D. Manuel I. Indispensável à vida das comunidades monásticas, em particular, o investimento na sua renovação respondeu tanto a reais necessidades práticas, de substituição de peças deterioradas ou obsoletas, como (senão mais) a uma nova dimensão expositiva da devoção, de que a piedade régia seria sempre exemplo maior. Obras importantes, pela sua ligação ao espaço e às actividades corais, os cadeirais de coro assumiram, contudo, para D. Manuel um claro de sentido de prioridade, de que são exemplos casos como o de Santa Cruz de Coimbra, de São Francisco de Évora, do Convento de Cristo ou de Santa Maria de Alcobaça, todos eles expressamente requeridos e acompanhados pelo monarca, por vezes com precedência relativamente à conclusão da própria estrutura arquitectónica que os receberia - gerando algum desconforto historiográfico quanto às respectivas datações. No entanto, a relação dos cadeirais de coro com a exposição visual no espaço da igreja foi muito mais opaca do que este empenho comitente pode fazer pensar. Se os próprios retábulos, feitos para serem vistos, se inscreveram com frequência em dinâmicas de exposição e ocultação garantidas por panejamentos e cortinas, as soluções procuradas para o enquadramento visual dos cadeirais de coro foram muito mais diversas, dependendo simultaneamente dos constrangimentos físicos dos espaços corais, do decoro e solenidade a ele exigidos e da ostentação dos muitos poderes que nesse mesmo espaço se cruzavam.
Partindo destes quatro estudos de caso, dos quais só o conjunto crúzio remanesce - devidamente acompanhado pelo também sobrevivente cadeiral da Sé do Funchal que, pela sua filiação catedralícia, tomaremos apenas como objecto de comparação - procuraremos tomar o pulso a este evidente jogo de forças, por vezes hesitante, entre a exposição e a ocultação, na expectativa de aclarar a relação entre os cadeirais de coro manuelinos e o espaço devocional, feito de muitas categorias espaciais, das quais a arquitectónica e a litúrgica são apenas duas das mais importantes.

- by Joana Antunes
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- Art History, Architecture, Liturgy, Monastic Architecture

La publicación que reseñamos es una explicación actual y sencilla del rito de la Santa Misa. El autor expone su objetivo: aprender a vivir la Santa Misa; y, como buen liturgias, desea servirse de la misma celebración litúrgica, del rito en sí mismo considerado para ir desentrañando toda la riqueza que esas acciones rituales contienen y desvelando toda la verdad que custodian. Silvestre consigue, sin caer en el rubricismo, una explicación paulatina y pormenorizada de la celebración eucarística.

- by Jesús Fernández
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- Theology, Liturgy, Mistagogy

Autorizzazione del Tribunale di Roma n. 65/2017 del 30-03-2017-Direttore responsabile Stefano Visintin PONTIFICIO ISTITUTO LITURGICO ECCLESIA ORANS 2 fascicoli all'anno | published two times a year Prezzo annuale | Subscription rate: 50,00 Euro + spese postali | posting Tariffa studenti | Student rate: 40,00 Euro + spese postali | posting Per la valutazione degli articoli la rivista segue le procedure internazionali di peer review. Articles submitted for publication will be reviewed according to the international standards of double peer review. The National Agency for the Evaluation of Universities and Research Institues (ANVUR) recognised Ecclesia orans as an Academic Journal in category A. This journal was approved according to ERIH PLUS criteria. Ecclesia orans is available on ATLA.

- by Ecclesia orans and +1
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- Theology, Liturgical Studies, Liturgy, Liturgical History

This article examines the celebration of Lazarus Saturday in Hagiopolite liturgical practice between the late fourth and early tenth centuries. Lazarus Saturday occupied a significant place within the liturgical year in ancient Jerusalem, signaling the end of Lent and the beginning of Holy Week. Building on several previous studies concerning the structural development of the Lazarus Saturday rites, this work offers a consideration of the broader themes and beliefs celebrated in these liturgies. It concludes by noting that Lazarus Saturday served as an encapsulation of the community’s Paschal celebration of salvation through Christ and a thematic hinge that connected the events of Holy Week to the lives of worshippers.

The article offers a reflection on liturgy seminar methodology, drawing from the author's personal experience while teaching at the Pontifical Liturgical Institute in Rome. Consideration of an academic seminar serves also as an opportunity to examine issues regarding classification of “liturgical studies” (“liturgical sciences”) and of “theology" of liturgy on the map of liturgical disciplines, as well as to study the practical applications of the term “liturgy” in the Polish Catholicism.

- by Dominik Jurczak
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- Liturgical Studies, Liturgy, Liturgical Theology, Liturgia
- by Don Michael Hudson
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- Liturgy, Sacred Space
- by B. K.
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- Liturgy, Eucharist, Altar, Catholic Liturgy
- by Marcin Kowalski
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- New Testament, Liturgy, Bible, Homiletics

This article traces the narrative source of Avinu Malkenu (Our Father, Our King) through two stories in the Babylonian Talmud, and one in the Jerusalem Talmud. By examining these stories, we can gain clarity on the purpose of this prayer... more

- by Elie Kaunfer
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- Jewish Studies, Liturgy, Talmud, Prayer

The Collects of Veit Dietrich, based on the Historic Lectionary, compared with the original source, 'Summaria Christlicher Lehr' 1548 with newly translated collects that were not in 'The Lutheran Hymnary' or in 'Evangelical Lutheran... more

- by Paul C Stratman
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- Christianity, Liturgy, Reformation History, Reformation Studies

The Son is the image of the invisible God, the firstborn over all creation.

- by Paul Ede
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- Theology, Liturgy, Eucharist, Environmental Sustainability
- by Andy Warren-Rothlin
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- Liturgy, Qumranic Studies, Books of Samuel, Old Testament Textual Criticism

Auch in der heutigen Zeit bleibt der liturgische Bereich der Kirche weiter hin einer der wichtigsten und bedeutungsvollsten. Die christliche Gemeinde, die zum Gottesdienst zusammenkommt, gilt als eine gegliederte Versammlung mit verschiedenen liturgischen Diensten. Diese Dienste haben eine sowohl systematische als auch praktisch-theologische
Bedeutung und stellen den tiefen Sinn des christlichen Glaubenslebens dar. Da es zahlreiche und vielfältige liturgische Ämter und Dienste gibt, wird in dieser Arbeit der Versuch unternommen, die Entstehung und Entwicklung, sowie die aktuelle Bedeutung des Akolythen darzustellen, sowie seine Rolle und Aufgabe in der Liturgie zu reflektieren. Im ersten Teil dieser Arbeit wird auf das Wesen der Kirche in ihrer gemeinschaftlichen Dimension, sowie auf den Aspekt der Versammlung und der gemeinsamen Feier eingegangen, um so ein grundlegendes Verständnis für den Dienst des Akolythen zu schaffen. Ein zweiter Teil wird in einem eher allgemein gehaltenen Grundriss die Entstehung und Entwicklung des liturgischen Dienstes des Akolythen aus der Sicht der Kirchengeschichte darlegen. In diesem Kontext ist es aber unbedingt notwendig, die aktuelle Situation und die m glichen Herausforderungen für diesen Dienst in der heutigen Kirche immer wieder im Blick zu haben, um so ein rein historische Bearbeitung dieser Thematik zu vermeiden. Ein kurzer allgemeiner Exkurs in den Bereich der Jugendliturgie als ein bedeutsamer Bestandteil der pastoralen Arbeit und möglicher Bereich einer besseren Integration der Jugendlichen in das Leben ihrer kirchlichen Gemeinden wird den Abschluss der vorliegenden Arbeit bilden.

- by German Shtumpf
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- Theology, Liturgical Studies, Liturgy, Early Christianity

In questo articolo propongo di ricercare il senso della richiesta di liberazione dal male del Padre Nostro in relazione al significato della tentazione nella petizione precedente, com’entrambe – la tentazione e il male – sono presentate in alcune preghiere del secondo Tempio, e nella preghiera di Gesù al Getsemani. La contestualizzazione della petizione del Padre Nostro per la liberazione dal male tra le preghiere del secondo Tempio indica che il male come la tentazione possono avere avuto originariamente connotazioni che riguardano la fede. Le ultime richieste del Padre Nostro attualizzano preghiere tradizionali per la liberazione, e attualizzano quelle preghiere che menzionando esperienze di prova della fede profetizzano un nuovo tempio – come il Sal 118. Il male si concretizza in situazioni che sono una prova per la fede. La richiesta di non essere condotti in tentazione, nella versione matteana del Padre Nostro, equivale alla richiesta di essere liberati dal male che è sperimentato come una tentazione della fede.

- by Ecclesia orans and +1
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- Liturgy, Bibbia, Liturgia, Preghiera

Exegesegeschichtlich ist die Erklärung von Ps 140 (141) 2 ein methodisches Musterbeispiel patristischer Schriftauslegung: Nach der Vergewisserung über den auszulegenden Text einschließlich textkritischer Varianten bietet Chrysostomus eine historische Sacherklärung des alttestamentlichen Phänomens, auch wenn er dieses nicht nur im Lichte allgemeiner Kultterminologie, sondern auch der neutestamentlichen Rezeption vor allem im Hebräerbrief, aber auch zum Beispiel in 1 Petr 2,5 erschließt und somit zumindest für biblisch informierte Ohren bereits in der historisch-sachlichen Interpretation auch metaphorische Resonanzen anklingen läßt. Im dritten Schritt folgt die paränetische Aktualisierung für das Auditorium in Form jener anthropologischen Allegorese, die schon im biblischen Vergleich des Gebets mit Weihrauch und des Erhebens der Hände mit dem Abendopfer angelegt ist und im vierten Schritt in den direkten Imperativ mündet; 1 Petr 2,5 mit seiner kultmetaphorischen Ekklesiologie und die paulinische Rede von den Christen als Tempel und Leib Christi sind wichtige Intertexte dieser abschließenden Anwendung.
Liturgiehistorisch bezeugt schon die Einleitung zur ganzen Homilie die auch sonst breit belegte Verwendung von Ps 140 (141) als Abend- und Ps 62 (63) als Morgenpsalm der Tagzeitenliturgie in Antiochien; bemerkenswert ist der Hinweis darauf, daß die ganze Gemeinde psalliert und sich nicht etwa nur durch einen Kehrvers an der Psalmodie beteiligt.
Theologisch bedeutsam ist die Erklärung, durch den Gesang dieser Psalmen würden die Sünden des Tages getilgt; es handelt sich um eine Auffassung, die umso klarer der Überzeugung des Chrysostomus entspringt, als sie nicht wirklich aus dem biblischen Text zu gewinnen ist. Der Tagzeitenliturgie Bußcharakter zuzuschreiben, lag im Zug der Zeit und war wohl auch ein Grund für die seit dieser Epoche – wenn auch nicht im Antiochien des Chrysostomus – bezeugte Verbreitung von Ps 50 (51) als Morgenpsalm; auch die Dimension der Versöhnung wird gelegentlich angesprochen. Der Psalmodie selbst wird freilich nirgends so deutlich die sakramentliche Wirkung der Sündenvergebung zugeschrieben wie in der vorliegenden Homilie zum täglichen Abendpsalm 140 (141), welcher nach Johannes Chrysostomus von den Vätern angeordnet wurde, damit er „als ein Heilmittel gesagt werde, das rettet und von Sünden reinigt“ (PG 55, 427) – ein Höhepunkt der altkirchlichen Auffassung von der Wirksamkeit des Wortes Gottes.

- by Harald Buchinger
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- Liturgical Studies, Patristics, Liturgy, Early Christianity
- by Dalia Marx דליה מרקס
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- Jewish Studies, Liturgy, Ritual, Rabbinics

This article maintains that John Lydgate’s 'Testament' is not a rejection of his secular career but a literary palinode that attempts to impress a sense of coherence onto a diverse body of work. As the language of conversion, the repetitive litaneutical code at the end of the poem is vindicated by the earlier performance of poetic bravado. Lydgate’s textual piety, which I show to be indebted to the devotion to the Holy Name of Jesus, is paradoxically sustained by the displacement of prior secular forms. In a central gesture, the kneeling monk-poet presents his life’s work to God, who acts as his patron. Finally, I demonstrate that manuscript illuminations depicting a kneeling Lydgate confirm the reception of such a pose as simultaneously pious yet secular. As a result, I suggest that we view Lydgate not as a Chaucerian, but first and foremost as a poet dedicated to reconciling the writing of secular literature with a spiritual calling. From: The Chaucer Review Volume 49, Number 3, 2015 pp. 265-293 http://muse.jhu.edu/login?auth=0&type=summary&url=/journals/chaucer_review/v049/49.3.sobecki.html http://www.jstor.org/stable/10.5325/chaucerrev.49.3.issue-3

- by Sebastian Sobecki
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- Christianity, English Literature, Book History, Chaucer