... it unwoorthely, & therefore not spiritualy, though he be by the sacramental receiving of Christes body incorporate as a member in a certain maner in the misticall bodye of hys catholike church, yet for lacke of the spirituall receving by clennes of sp[i]rite, he attayneth not the fruitefull thing...

... Harris / Water and Wood  587 Figure 3. Three-­basin fountain, a half kilometer from the chapel of Saint-Fiacre.­ Author’s photograph. multiple representations of sacred objects such as a chalice, the cross, and the body of Christ. This essay seeks to demonstrate the ways in which the eco...

... of terms that do important work in King Lear : “take on,” “take up,” “bear,” “bear with.” These terms are all complexly associated, in late medieval and early modern discourses, with the incarnation of Christ, and with the ritual taking of Christ’s body in the Eucharist. And they are all associated...

...Steven Justice Scholarship has routinely assumed that the many medieval eucharistic miracle stories about hosts witnessed as discernibly the body of Christ — newborn, bloody, crucified, or dismembered — were designed to quell doubts in the doctrine of the Mass with coercive ocular confirmation...

...Jessica A. Boon For thirteen years, the Clarissan Juana de la Cruz (1481 – 1534) gave public “sermones” during which Christ’s voice was reported to issue from her rapt body, expanding on the biblical record and describing festivities in heaven that feature considerable fluidity in gender...

... of the Savior: This figure, multiplied sixteen times, yields the measurement of our lord Jesus Christ's body and is obtained from our Lord's precious cross.] Wood substitutes for flesh in a metonomy evident in the Old English Dream of the Rood . On the images in Bodley 177, Takamiya 56, Glazier 39...

... that such practices worked to displace fundamental anxieties generated by the “sacramental cannibalism” of the eucharistic feast, in which the body and blood of Christ were fused with those of communicants through the process of ingestion. The medieval counternarrative mythologizing lepers, women, and Jews as would...

... body and heart, and then I explore contemporary attempts to detail the physiology of the crucified Christ. Before doing this it will help to give some working definitions of the spirits of the Christian body, and then to sketch out their relation to the Bible and to classical cosmology...

... Note here that it is not the sacrifice of Christ that is made present, but the fruits of that past sacrifice, which are the forgiveness of sins. Although Luther maintains the real presence, he continues on to say that the sacra- ment is effective for sinners “not because of the body and blood...

... Lehigh University Bethlehem, Pennsylvania For as the body is one and hath many members; and all the members of the body, whereas they are many, yet are one body: so also is Christ. . . . Yea, much more those that seem to be the more feeble members of the body are more...

... are in dialogue with contemporary affective devotion to the suffering Christ, but the aims of the text extend beyond a desire to stimulate greater love of God. The Livre presents a care- fully theorized meditational regime designed to heal the body-­soul through the reform of memory, cognition...

... where Julian explicitly emphasizes a notion of containment.6 Julian certainly has a “softer” account of the devotional place of the body than that of her European counterparts: after her initial sickness in some sense fails to reach the affective unity with the body of Christ she...

... something else (Christ’s body becomes the new “substance” under the persisting “accidents” of bread and wine). Luther accepted the mystery but insisted that one did not need (and should not desire) a philosophical account of it; he saw transubstantiation as another version of arrogance, an attempt...

..., the alleged re-sacrifice of Christ by the celebrant at the Mass. By contrast, when Protestants are exhorted “to know that crucified sacrifice of Christes body . . . to be a full satisfaction once and ever for all our sinnes,” they achieve this knowledge by reading differently. They move beyond the “outward...

... be an expression of Margery s desire for bodily contact with Christ s body and, as David Aers suggests, a display of conventional late medieval devotion to the humanity of Christ. 19 But there may be something more going on here: we can also read Margery s dissatisfaction with Christ s words to Mary Magdalene...

... Christ and making him present in the world. In an act of collective imagining, the image of the tree of incarnation enabled these women to believe and act as if their community were united materially in the diversity of creation within the singularity of the body of God. Through the practice...

... happened to rep- resentations of the body of Christ on the stage as English drama transitioned from medieval cycle plays to an institutionalized public theater. Certainly the outright staging of God, Christ, and the sacraments, evident in such medieval dramas as the Quem quaeritis tradition...

..., not repeated; the bread and wine signify the true presence of the body of Christ rather than becoming that blood and body under the appearances of bread and wine. Even more fun- damentally, purgatory is not so much transformed as utterly abolished and abandoned as a “fond thing vainly invented.”2...

... these texts together under nonliterary rubrics related to gender or to themes implicitly or explicitly linked to women, such as the persistent identification with Christ, the focus on the body, and the seeming immediacy of personal experience and first- ­person narrative.2 Such critical categorizations...

... realize the significance of the term “place.” The doctor’s entry to the “place” is also accompanied by addresses to the audience as a “fayer felawshyppe” (525) and a “grete congregacyon” (601). The latter term emphasizes the audience’s membership in the Body of Christ and the former also speaks...