Texte remanié de: Th. D.--Boston--University, 1998. Titre de soutenance : Memory as the path to the knowledge of God in Julian of Norwich's "Showings" : a union of religious experience and interpretation. / Bibliogr. p. 221-242.

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The subject matter consists of church buildings, erected or restored during the years 1837 to 1901, in the Church of England Diocese of Norwich. This Diocese comprised the whole of the County of Norfolk, and the area now known as East Suffolk, for the whole of the period studied. A differentiation is drawn between churches built ab churches rebuilt, churches restored and churches repaired. additions to churches are considered in the study. initio, Major The Bocio-economic conditions and means of the church in the diocese at this time are described in outline. A brief introduction to nineteenth century liturgical developments and legal procedures in the Church of England is given, with case histories. The main chapters describe the physical appearance of the churches when built or altered and the arch! tectural theories which lay behind the choice of style or plan. Work on new buildings and major additions to new buildings are considered in a separate chapter to works of restoration and reparation. In the Preface to the study some suggestions for further study are given. A Catalogue Raisonne of new and rebuilt churches is included along with handlists of major church restorations made during the period, and of architects involved with the projects described. The main chapters include descriptions of some specific buildings and the work of all major architects known to have been active in the Diocese, as well as analysis of the main developments in church architecture through the period. Brief summaries or conclusions are made at the end of each chapter.

Within the discipline of theology, this thesis examines the soteriology presented in the Revelations of Divine Love, composed by Julian of Norwich (1343 - ca. 1420). Through an exegesis of the Paris copy of the Middle English manuscript, the research analyzes the understanding of salvation implicit in the text. This study builds on and expands previous theological inquiry into Juiian’s texts. A hermeneutic for interpreting the theology expressed in this mystical literature creates guiding principles for interpretation. After demonstrating how in essence all Julian I s theology is a trinitarian theology of love, the investigation addresses each aspect of Julian's soteriology within the framework of her Trinitarian formula. The formula encapsulates the human journey summarized as: in the first we have our being, in the second we have our increasing, and in the third we have our fulfilling. The theological precis reveals that for Julian, salvation is a process of oneing from God to God.

Texte remanié de: Ph.D.--Stanford university. / Bibliogr. p. [309]-327. Index.

This discussion of the religious and other teaching in the 'N-Town' plays is supported by close examination of the complex manuscript. I show that the scribe who wrote most of the plays worked in three stages:- first the text from the start of the Passion to the Last Words, then the rest of the plays, and finally substantial revision of this initial recension; some decades later a reviser amended sections of text, apparently for performance. Catechetical teaching and exceptional Marian devotion feature in all stages of compilation and recension. After considering the state of the codex before the present binding, I argue that it comprised several subsidiary booklets until the later 17th century. The writers of individual plays are shown to have used a number of orthodox sources, two of which have not been identified before. The Ten Commandments follow a late 14th. century summa called Cibus Anime and the Passion uses an extended (rather than the original) version of the Northern Passion. The importance of Peter Comestor's Historia Scholastica is greater than previously noted, and anti-heretical features of Nicholas Love's Mirror of the Blessed Life of Christ may be specially significant. All the identified sources are discussed in general terms (including their respective availability), and I examine how in adapting them the compilers avoided material with no scriptural provenance. Considered as a whole the sources imply that those who worked on the plays were regular clerics. Features of the catechetical and other teaching are considered separately, i.e. the Trinity, the Seven Deadly Sins, the Decalogue, the Seven Sacraments (both as a theological concept, and individually in the case of Baptism, Confession, Matrimony, and Eucharist), Mercy, and lay obligations. The teaching is reinforced by the treatment of obedience which, although present in all but two of the plays, is treated differently in the Passion episodes which take a theological view of the authority to which obedience is due. In order to contextualise the findings evidence for location is reviewed. Whilst the results of dialect analysis are broadly consistent with the generally acknowledged scribal origins in southern Norfolk, previously unnoticed textual evidence links two sections of interpolated material with Norwich, where I suggest the Carmelite priory as a possible place of origin. After reviewing Lollardy in the region I conclude that the plays respond to known heretic positions only as part of a wider address to the lay community as a whole.

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This thesis explores a long-neglected area of Julian’s work, namely her devotional and pastoral understanding of the nature of sin and the sacrament of penance. Her two texts reveal a deep concern, set within the context of a rise in lay penitential piety, for those devout who continued to experience a sense of shame and dread of sin, even after confession to a priest. By means of a close comparative reading of Julian's short and long texts of A Revelation of Divine Love, and an examination of a wide range of Middle English devotional texts and manuals, as well as a breadth of Julian scholarship to date, I argue that Julian addresses the devotional and ecclesiastical concerns of late fourteenth-century England in the problem of sin and confession for the ordinary believer. By articulating her revelation in the penitential terms of the manuals of the Church, Julian reveals the extent to which the daily devotional life of 'holy moder church' is the means by which the saving love of Christ is realised and made accessible to the penitent. Within her writing Julian seeks to reassure her reader that God has dealt with sin and triumphed over the devil but in order to do this she must alter their understanding of a contrition-centred sacrament. For this reason Julian sets up a crisis of understanding within her long text between the 'common teaching of holy church' and her revelation of love. This conflict is deliberately left unresolved in order that, in scholastic terms, two opposing arguments in opposition may jointly illuminate the necessity of sin and penance in bringing the soul to the proper state of humility and the mercy and grace of the loving Lord in forgiveness. In so doing it is argued that, within Julian’s writing, the pastoral process of penance is integral to those who desire a more intimate relationship with God. The thesis consists of four chapters which first, locates Julian's short and long versions of A Revelation of Divine Love within the climate of the late-fourteenth century; secondly, it charts the rise of the significance of the role of the penitent within the history of penance which led to an increasing lack of confidence within the late fourteenth century in the ability of the confessional encounter to alleviate the sense of sin experienced by some devout souls; thirdly, I analyse the extent to which Julian's short and long version of a Revelation of Divine Love reflect and address this catechetical and penitential climate in her theology of sin and penance; and finally the thesis poses the question of the extent to which Julian's work can be considered as a penitential text which seeks to bring ease and comfort of the assurance of sins forgiven through the everyday practices of the Church. It is concluded that Julian's writing reveals a fascinating and significant contribution to late fourteenth-century thought on penance and brings a fresh reading of Julian's texts.

The soteriology of the English 14th century mystic Julian of Norwich moves in the direction of a hope for universal salvation. The ground for this hope is established through Julian’s appropriation of the doctrine of the soul’s creation in the image of God, the imago dei. Previous studies have primarily focussed on Augustine’s influence on Julian’s use of the imago dei doctrine. While this has been fruitful, in order to better grasp the nuances of Julian’s anthropology and soteriology, it is essential to also attend to Cistercian influences. In particular, William of St. Thierry’s notion of the will that remains godly in spite of sin and Aelred of Rievaulx’s writing on friendship provide important background to the development of Julian’s soteriology. Interestingly, Julian very rarely explicitly mentions the term image of God. However, in her use of the Middle English word kynd, Julian clearly invokes the doctrine of the imago dei. Further, the doctrine of the imago dei powerfully informs her imagination such that the trope of image may be seen behind important theological developments such as the correspondence between the human and the divine and her notions of what is potentially occurring in the process of contemplation. Close attention to the image tropes that structure Julian’s contemplation and her various usages of the word kynd reveals the complexity of Julian’s adaptation of the doctrine of the imago dei and elucidates the ground of her soteriology.