.... An ascending hierarchy of spirits rose from the liver, to the heart, up into the brain. This essay examines the distinctive role that bodily spirits played in Protestant religious experience, focusing especially on moments of particular interior drama. At a time when some Christians believed that the Spirit...

.... As Katherine Little has recently argued, Lollard writers frequently underscored the ways in which traditional confessional discourses and prac- tices, and the power relations inherent in them, served to obstruct rather than facilitate the expression of a penitent’s interior experience, thereby sug...

... of the experience of immi- gration with the Marranos, not all of them were immigrants; and one, in particular the notary Girolamo da Parto, made it clear that he cultivated a deep sense of interiority as part of his means of concealing his identity in the city. Girolamo certainly made a show of going to Mass...

... reason is a renewed emphasis in Reformed reli- gion on the Davidic and Pauline notions that the only sacrifice God desires occurs neither in sanctified architectural space nor in explicit corporeal suf- fering but rather in the interior spaces of the believer. Sacrifice is not so much a ritual action...

... This essay will consider the nuns’ use of the word alteration, replete as it is with temporal significance of before and after. It examines religious expressiveness of the self who is profoundly affected by an experience of being both in time and beyond its enclosing eschatology. Here Søren...

... churchwide penitential practice, shame came to be an interior custodian of a person s moral agency. Yet the classical concern with the polished com- portment of outward behavior persisted in Christian experience in terms of sustainable communal life. Humility and a cultivated sense of shame were needed...

... of the experience of underclass subjects, we can, for example, begin where Patricia Fumerton does, with the physical walls upon which the cheap paper sheets were displayed, in the alehouse. In this context their status as aesthetic arti- facts, decorative wallpaper for the poor and intinerant, becomes an aid...

... of an oath as a speech act thus requires a speaker whose identity is neither split nor discontinuous across time. The experience of such a speaker of his or her interiority may indeed shift and split, but as the maker or bearer of the ethical consequences of an oath such a speaker has to maintain...

..., as the experience of exile likely proved to be particularly conducive to a need for recording or asserting the significance of the choice of religious life through the writer s native language.19 These religious com- munities were often precarious, dependent on donors and patrons for sup- port. A steady stream...

... mercy coupling with unforgiving judgment. Responding to these tensions, Jacques Derrida reads the play as a tragedy of translation, linking Shylock’s religious conversion to the monetary values of the pound of flesh: “This rela- tion of the letter to the spirit, of the body of literalness...

... impact on contemporary produc- tions of Shakespeare and the closest approximation to date of an early mod- ern theatrical experience within modern constraints: this was Shakespeare, as one reviewer put it, without “any mustiness of the museum.”4 Productions like the Globe’s 2002 Twelfth...

... as expressions of intense personal experience, and there is not an “explicit articulation of a poetics or aesthetic of lyric” in the Middle Ages (“Why Medieval Lyric See also Gray, English Medieval Religious Lyrics, viii. Scholars of medieval devotional lyrics tend to acknowledge...

... level by compelling converts “to banish error from their hearts,” just as it captures and transforms their buildings from within. Likewise, as an agent of conversion, Cecilia causes the pagans around her to experience Christianity as an interior transformation. Valer- ian’s brother Tiburce...

... of such welcoming are certainly bound to specific contexts; in handling these details, however, I am more interested in probing the forms of experi- ence, cognition, and subjective disclosure that we share with Shakespeare than I am in asserting the differences between his world and ours. I am attracted...

... this by describing the household as a distinct locus of spiritual counsel, a self-enclosed unit that has only generalized interactions with other sites of religious authority. Lay piety in these texts does not aim to shelter its audience from the turmoil of surrounding events. Instead, the contemplative turn...

...Véronique Plesch © by Duke University Press 2002 a Memory on the Wall: Graffiti on Religious Wall Paintings Véronique Plesch Colby College...

... became the most authoritative way of describing godly religious experiences in Protestant England. The prevalence of the discourse indicates a cultural and intellectual hegemony across Catholic and Protestant texts, which has not been fully accounted for in the scholarship, that suggests an essential...

..., perhaps the interior of the apocalyptic seer, also a sad, war-torn survivor. 37 We might note, at this moment, that such a combination explains precisely why traumatic experiences never map directly onto the “voice” of any single survivor. Fragments of trauma, both witnessed and conjured, have...

... developed from the practice of interior buttressing arches, as seen in buildings like Durham Cathedral, they had little visual precedent. For those outside the circle of Journal of Medieval and Early Modern Studies 44:2, Spring 2014 DOI 10.1215/10829636-2647310  © 2014...

... it — within a field of religious experiences, communities, and institutions that was clearly undergoing palpable changes.5 Though the funding and continued support of Carthusian mon- asteries does suggest that they were “the one strand of English monasticism that still generated tradeable...