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4 results

  • Chapter 10 - The 1561 Revision of the Calendar

  • Peter W. M. Blayney
  • Book:
    The Printing and the Printers of <I>The Book of Common Prayer</I>, 1549–1561
    Published online:
    24 December 2021
    Print publication:
    13 January 2022, pp 164-195

  • Summary

    In 1561 Elizabeth commanded that the liturgical calendar should be revised, because the Old Testament chapters assigned to each day included many that could profitably be replaced by more edifying ones. Because thousands of 1559 folio editions were already in use, Richard Jugge was commissioned to print cancel calendars that could be inserted to replace the obsolete ones. The revisions did not, however, really implement the queen’s wishes, because although thirty-five chapters were removed from the sequence, the only new insertion was Leviticus 26. More immediately noticeable, however, was a considerable increase in the number of saints’ days and fasts listed in the ‘miscellaneous’ column. Those additions have sometimes been interpreted as a resurgence of Catholic traditions, but it has seldom been noticed that most of them had already been added in the small-format ‘popular’ editions of 1552–53 by those unimpeachable Protestants, Grafton and Whitchurch.

  • COERCION ON HOLY DAYS IN THE MIDDLE AGES

  • J. S. Kirkland
  • Journal:
    Journal of Law and Religion / Volume 36 / Issue 2 / August 2021
    Published online by Cambridge University Press:
    05 July 2021, pp. 230-254
    Print publication:
    August 2021
    • Article
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  • The Middle Ages are not usually considered an era when the law was friendly to laborers. Numerous regulations in medieval England were very unfriendly to them. However, religious laws—that is, canon law—did act to protect laborers when it came to working on holy days. Examining cases in the ecclesiastical courts, this article traces discussions concerning who was to blame, from theory into practice, when masters compelled their subordinates to work on holy days. Differing ideas on how to assign blame were ultimately reflected in the ecclesiastical courts. Some courts prosecuted only masters, while others prosecuted both masters and subordinates.