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Liturgical interpretation is the application of the methods of patristic and medieval biblical exegesis to public worship. This thesis examines for the first time its importance in the religious culture of Scotland during a period of renaissance and reformation. The first section defines the genres and method involved with reference to the most popular liturgical commentary of that time, the Rationale divinorum officiorum of William Durandus of Mende (c.1230-1296). The reasons for the decline of this genre and its neglect by modern scholarship are then explored. The central section of the thesis employs a wide variety of evidence, including material culture, to argue, firstly, that liturgical interpretation was a fundamental part of the culture of Catholic Scotland; secondly, that interest in it was a sign of commitment to Catholic reform. It is also argued that it had an important place in the education system and influenced the design and understanding of churches and their furnishings. Drawing upon inscriptions in liturgical commentaries, networks of clergy in Scotland committed to Catholic reform and the liturgy are identified. The ‘Aberdeen liturgists’ were the most significant group. Formed by Bishop Elphinstone of Aberdeen who was consecrated in 1488, it is shown that their influence lasted beyond 1560 and created a distinctive religious culture in the North-East. The final section examines what happened to this intellectual tradition during the period of the Scottish reformations, both the Catholic reform associated with Archbishop Hamilton in the 1550s and the Protestant reform which triumphed in 1559-60. While interest in liturgical interpretation survived in Aberdeen after 1560, its use by Catholic writers declined in the later sixteenth century. A Reformed version of liturgical interpretation did, however, emerge combining an anti-commentary on the Catholic liturgy with the use of aspects of the medieval method to interpret the liturgy of the Reformed church. This can be found in official Protestant texts and, in its fullest form, in the 1590 sermons on the Lord’s Supper by Robert Bruce. This hitherto unnoticed genre demonstrates an important continuity across the Reformation divide. It suggests that ‘the Scottish Reformation’ is best seen as a phenomenon which was both Catholic and Protestant and that the reformers on both sides had more in common than they or subsequent historians allow.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-10-24T11:30:50Z No. of bitstreams: 1 tatianacostacoelho.pdf: 700743 bytes, checksum: c7264e3898ec7ff7d254b36c624529ee (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-12-15T11:51:34Z (GMT) No. of bitstreams: 1 tatianacostacoelho.pdf: 700743 bytes, checksum: c7264e3898ec7ff7d254b36c624529ee (MD5) / Made available in DSpace on 2016-12-15T11:51:34Z (GMT). No. of bitstreams: 1 tatianacostacoelho.pdf: 700743 bytes, checksum: c7264e3898ec7ff7d254b36c624529ee (MD5) Previous issue date: 2010-04-16 / O objetivo desse trabalho é analisar a ala da Igreja Católica denominada ultramontana ou romanizadora na figura de Dom Viçoso, Bispo de Mariana, bem como seu discurso e projeto de sociedade para o século XIX. Para isso, o corte cronológico desse trabalho vai de 1844, ano em que Dom Viçoso assume o Bispado em Mariana e termina em 9 1875, ano de sua morte e fim da Questão Religiosa. Dessa forma, tratarei a Questão Religiosa não apenas como um conflito entre maçons e católicos que abalou a década de 70 do século XIX, e sim um movimento mais amplo, uma vez que esse esteve presente desde a primeira parte do século em questão. Através da leitura dos jornais O Bom Ladrão e Selecta Catholica, podemos perceber que, esse bispo almejava, com a criação de uma imprensa na região de Mariana, modificar a moral e os costumes da população. Foi durante seu Bispado, um verdadeiro “parque editorial” de jornais pregadores dos ideais tridentinos com uma periodicidade quinzenal. Além disso, pudemos analisar cartas pastorais que tiveram o mesmo valor de catequização e as missões pastorais serviram para que essa catequização se efetivasse com mais intensidade. Nos escritos de Dom Viçoso pudemos perceber livros defendendo o fim da escravidão negra, considerada por esse bispo como uma “mácula” na sociedade brasileira que deveria ser expurgado. Enfim, pode-se concluir que, Dom Viçoso possuía um projeto de modernidade abarcando toda a população e, usava da imprensa para divulgá-los. / This work’s objective is to analyze the Catholic Church’s wing denominated ultramontane or romanized in the figure of Don Viçoso, bishop of Mariana,as well as his discourse and project of society for the XIX century. The chronological cut of this work goes through 1844, year that Dom Viçoso took on the bishopric in Mariana, and stops in 10 1875, his death year and end of the Religious Question. Thus, I will treat the Religious Question not only as a conflict between masons and catholics that shook the decade of 70 in the century of XIX, but as a wider movement, since this was present from the first part of that century. Through the reading of the newspapers O Bom Ladrão and Selecta Catholica we can realize that this bishop longed to modify moral and customs of the population with the foundation of press in Mariana. Thereby, it was created during his bishopric, a real “editorial park” of newspapers preaching tridentine ideals with a fortnight periodicity, besides books defending the end of black slavery, considered for this bishop as a “stain” in Brazilian society which should be purged. Finally, we can conclude that, Dom Viçoso had a project of modernity covering all the population and used the press to disclose it.