DOCSLIB.ORG

The Concept of Purgatory in England

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Concept of Purgatory in England THE CONCEPT OF PURGATORY IN ENGLAND Chase E. Machen, M.A. Dissertation Prepared for the Degree of DOCTOR OF PHILOSOPHY UNIVERSITY OF NORTH TEXAS August 2010 APPROVED: Laura I. Stern, Major Professor Richard M. Golden, Committee Member Christopher Fuhrmann, Committee Member Randolph B. Campbell, Committee Member Robert K. Upchurch, Committee Member Richard B. McCaslin, Chair, Department of History James D. Meernik, Acting Dean of the Robert B. Toulouse School of Graduate Studies Machen, Chase E. The Concept of Purgatory in England. Doctor of Philosophy (History), August 2010, 248 pp., appendices, bibliography, 216 titles. It is not the purpose of this dissertation to present a history of Purgatory; rather, it is to show through the history the influence of purgatorial doctrine on the English lay community and the need of that community for this doctrine. Having established the importance this doctrine held for so many in England, with an examination of the chantry institution in England, this study then examines how this doctrine was stripped away from the laity by political and religious reformers during the sixteenth century. Purgatorial belief was adversely affected when chantries were closed in execution of the chantry acts under Henry VIII and Edward VI. These chantries were vital to the laity and not moribund institutions. Purgatorial doctrine greatly influenced the development and concept of the medieval English community. Always seen to be tightly knit, this community had a transgenerational quality, a spiritual and congregational quality, and a quality extending beyond the grave. The Catholic church was central to this definition of community, distributing apotropaic powers, enhancing the congregational aspects, and brokering the relationship with the dead. The elements of the Roman liturgy were essential to community cohesiveness, as were the material and ritual supports for this liturgy. The need of the community for purgatorial doctrine shaped and popularized this doctrine Next, an analysis of surviving and resurging elements of expiatory rites is explored; ritual, especially that surrounding death, as well as the relationship with the dead, were sorely missed when stripped away through political actions linked to Protestant belief. This deficiency of ritual aspects within the emerging Protestant religion became evident in further years as some of the same customs and rituals that were considered anathema by Protestants slowly crept back into the Protestant liturgy in an attempt to restore the relationship between the living and the dead. Strong evidence of this is provided through sixteenth to nineteenth century death eulogies, surviving rites of expiation, as well as lay essays and popular literature discussing the phenomenon called the Sin-Eater. Copyright 2010 by Chase E. Machen ii TABLE OF CONTENTS CHAPTERS I. INTRODUCTION...........................................................................................1 II. INTERACTION OF RITUAL AND MYTH WITHIN SOCIETY…….……….....6 III. THE CATHOLIC CHURCH AND PURGATORY……………………………..26 IV. EARLY DISCUSSIONS TO THE LATE EIGHTH CENTURY……..………..43 V. ANGLO-SAXON PENITENTIALS……………………………………………...73 VI. ENGLISH CHANTRY AND CULTURE……………………………………….111 VII. ENGLISH DISSOLUTION: THE TRAGIC CHARACTER OF THE HENRICIAN AND EDWARDIAN CHANTRY DISSOLUTIONS………..….134 VIII. ESCHATOLOGICAL DISPUTATION……………………….………………..156 IX. THE SIN-EATER…………………………………………………………….…194 X. CONCLUSION………………………………………………….………………209 APPENDICES…………………………………………………………………….…..223 BIBLIOGRAPHY…….…………………..……………………………………………231 iii CHAPTER I INTRODUCTION The notion of purgatory or a third place had great and direct impact on the way people thought because this third place was the immediate destination of the soul after death in the minds of most Christians. People imagined at death that this would be the next form of being. They also imagined the dead to be held in this state until last judgment, some sort of transitory state in which the dead could be aided. Their direct relationship with purgatory and those held in purgatory was an important element of religious and community life. The vitality of traditional religious life in medieval England was linked with the doctrine of purgatory. The history of Purgatorial doctrine has been examined by theological and secular historians alike. These discussions have been ongoing since well before the Reformation and continue to attract the attention of modern Reformation scholars. It is not the purpose of this dissertation to present a history of purgatory; rather, it is to show through the history the influence of purgatorial doctrine on the English lay community and the need of that community for this doctrine. Purgatorial doctrine greatly influenced the development and concept of the medieval English community. Always seen to be tightly knit, this community had 1 a transgenerational quality, a spiritual and congregational quality, and a quality extending beyond the grave. The Catholic church was central to this definition of community, distributing apotropaic powers, enhancing the congregational aspects, and brokering the relationship with the dead. The elements of the Roman liturgy were essential to community cohesiveness, as were the material and ritual supports for this liturgy. The need of the community for purgatorial doctrine shaped and popularized this doctrine. The doctrine of purgatory is a Roman liturgical practice but did not find its origins in this liturgy. Instead, this doctrine emerged out of cultural traditions of the Indo-European world well before the advent of Christianity. Therefore, an examination into the roots of the purgatorial concept via pagan influences and theological discussions by early church fathers provides a clear understanding of the early church’s acceptance of this belief. The idea of a third place started mainly from the ancient Greeks concepts of the doctrine of the immortality of the soul. This doctrine of the immortality of the soul was linked with correct moral behavior and the shunning of material needs, and thus the need for purification. The nascent Catholic church imbibed and developed these concepts of the afterlife, which fit so well with descriptions of the apocalypse. Concepts of an afterlife in which the supplications of those living might assist those dead were long held by the early Christian church. Prayers for the dead are evident in the many of the earliest writings of the early church. While no state or condition of purgatory was ever mentioned by the early Church Fathers, the practice of 2 praying for the dead leads one to ask what were they praying for if not for their God to have mercy on those souls already dead. These concepts of the afterlife were introduced into England during its first conversion between the third and fourth centuries C.E. 1 They remained a fixture of the Christian communities in England throughout its evolving inculturation process. The penitential and sacramental systems that developed during the Anglo- Saxon period of England mirrored and reinforced the Anglo-Saxon Dooms,2 were basic to this society, and revolved around penance for this world and for the next. This penitential system was Germanized, dummied down and inserted into an even more decayed Carolingian church, where a very low form of ledger book Christianity was popularized. The sacramental and penitential systems spread through Cluniac monasteries that offered perpetual prayers for the dead to those who contributed to the well being of the monasteries. The taking of sacraments came to be seen as a way to help the dead, a ‘works’ that shortened the time of purgatory, boosting the sacramental system. By the twelfth and thirteenth centuries purgatory formed a central doctrine of the church and one that reinforced and was reinforced by the sacramental system. The English community seems to have had a special place in its heart for purgatory. Private chapels, or chantries, to carry on purgatorial practices, were popular everywhere, but particularly in England. When Henry VIII and Edward VI 1 Adrian Fortescue, The Mass: A study of the Roman Liturgy, eds. Bernard Ward and Herbert Thurston (New York: Preserving Christian Publications, 2007). 2 Customary law set forth by the Anglo-Saxon kings prior to the Norman invasion (ca. 560 BCE to 975 BCE). 3 dissolved the chantries, they attempted to extinguish a system that was vital to the community but dependent on Rome. They made a special mission of collecting and disposing of relics and ending the material culture that surrounded and supported the doctrine of purgatory. However, the concern for the dead was vital to the English community; purgatory began to reassert itself in other forms almost as soon as it was extinguished. It is not the intention of this study to prove or disprove the “truth” of any purgatorial doctrine, but rather to examine why the early church believed in this phenomenon and how such a belief came to be accepted by so many in England. Having established the importance this doctrine held for so many in England, with an examination of the chantry institution in England, this study then examines how this doctrine was stripped away from the laity by political and religious reformers during the sixteenth century. Purgatorial belief was adversely affected when chantries were closed in execution of the chantry acts under Henry VIII and Edward VI. These chantries were vital to the laity and not moribund institutions. Next, an analysis of surviving and resurging elements
Load more

Recommended publications
  • The Word Made Flesh
    1 The Word Made Flesh et’s begin our study of the Gospel of John with what is called the LPrologue, one of the loftiest and most inspiring passages in the New Testament. It lays out the major premise of the Gospel, so it’s a good way to start our exploration. In spite of its weight and importance, the Prologue is actually quite short, consisting of just the first eighteen verses of John. However, because of their weight and importance, we could easily write an entire book just on these verses. Most scholars believe that portions of these first eighteen verses were an early Christian hymn influenced by Greek and Jewish philosophical ideas. John incorporated the hymn, reworking it a bit, because it captured profound ideas about who Jesus is and the meaning of his life. Before delving into the meat of this section, I want to point out what you no doubt have already noticed, that the Gospel begins 15 Copyright © 2015 by Abingdon Press. All rights reserved. 9781501805332_INT_Layout.indd 15 10/20/15 1:12 PM John: The Gospel of Light and Life with these three words: “In the beginning.” You’ll recall that another book of the Bible starts with these same words. Genesis 1:1 starts, “In the beginning. ” John’s use of these words is no accident. He is pointing back to the creation story. For now, I merely want you to notice the reference, and I’ll say more about it at various points throughout the book. The premise of the entire Gospel, so beautifully introduced in the Prologue, is that Jesus embodies God’s Word.
    [Show full text]
  • 06.07 Holy Saturday and Harrowing of Hell.Indd
    Association of Hebrew Catholics Lecture Series The Mystery of Israel and the Church Spring 2010 – Series 6 Themes of the Incarnation Talk #7 Holy Saturday and the Harrowing of Hell © Dr. Lawrence Feingold STD Associate Professor of Theology and Philosophy Kenrick-Glennon Seminary, Archdiocese of St. Louis, Missouri Note: This document contains the unedited text of Dr. Feingold’s talk. It will eventually undergo final editing for inclusion in the series of books being published by The Miriam Press under the series title: “The Mystery of Israel and the Church”. If you find errors of any type, please send your observations [email protected] This document may be copied and given to others. It may not be modified, sold, or placed on any web site. The actual recording of this talk, as well as the talks from all series, may be found on the AHC website at: http://www.hebrewcatholic.net/studies/mystery-of-israel-church/ Association of Hebrew Catholics • 4120 W Pine Blvd • Saint Louis MO 63108 www.hebrewcatholic.net • [email protected] Holy Saturday and the Harrowing of Hell Whereas the events of Good Friday and Easter Sunday Body as it lay in the tomb still the Body of God? Yes, are well understood by the faithful and were visible in indeed. The humanity assumed by the Son of God in the this world, the mystery of Holy Saturday is obscure to Annunciation in the womb of the Blessed Virgin is forever the faithful today, and was itself invisible to our world His. The hypostatic union was not disrupted by death.
    [Show full text]
  • The Cathedral Priory of St. Andrew, Rochester
    http://kentarchaeology.org.uk/research/archaeologia-cantiana/ Kent Archaeological Society is a registered charity number 223382 © 2017 Kent Archaeological Society THE CATHEDRAL PRIORY OF ST. ANDREW, ROCHESTER By ANNE M. OAKLEY, M.A. THE church of St. Andrew the Apostle, Rochester, was founded by Ethelbert, King of Kent, as a college for a small number of secular canons under Justus, Bishop of Rochester, in A.D. 604. Very httle is known about the history of this house. It never seems to have had much influence outside its own walls, and though it possessed considerable landed estates, seems to have been relatively small and poor. It also suffered at the hands of the Danes. Bishops Justus, Romanus, Pauhnus and Ithamar were all remarkable men, but after Bishop Putta's transla- tion to Hereford in 676, very Httle is heard of Rochester. Their bishop, Siweard, is not mentioned as having been at Hastings with King Harold as were many of the Saxon bishops and abbots, and the house put up no opposition to William I when he seized their lands and gave them to his half brother Odo, Bishop of Bayeux, whom he had created Earl of Kent. The chroniclers say that the house was destitute, and that, when Siweard died in 1075, it was barely able to support the five canons on the estabHshment.1 Four years after his conquest of England, Wilham I invited his friend Lanfranc, Prior of Caen and a former monk of Bee in Normandy, to be bis archbishop at Canterbury. Lanfranc's task was specific: to reorganize EngHsh monasticism on the pattern of Bee; to develop a strict cloistered monasticism, but one of a kind that was not entirely cut off by physical barriers from the Hfe of the rest of the church.
    [Show full text]
  • Robert M. Andrews the CREATION of a PROTESTANT LITURGY
    COMPASS THE CREATION OF A PROTESTANT LITURGY The development of the Eucharistic rites of the First and Second Prayer Books of Edward VI ROBERT M. ANDREWS VER THE YEARS some Anglicans Anglicanism. Representing a study of have expressed problems with the Archbishop Thomas Cranmer's (1489-1556) Oassertion that individuals who were liturgical revisions: the Eucharistic Rites of committed to the main tenets of classical 1549 and 1552 (as contained within the First Protestant theology founded and shaped the and Second Prayer Books of Edward VI), this early development of Anglican theology.1 In essay shows that classical Protestant beliefs 1852, for example, the Anglo-Catholic were influential in shaping the English luminary, John Mason Neale (1818-1866), Reformation and the beginnings of Anglican could declare with confidence that 'the Church theology. of England never was, is not now, and I trust Of course, Anglicanism changed and in God never will be, Protestant'.2 Similarly, developed immensely during the centuries in 1923 Kenneth D. Mackenzie could, in his following its sixteenth-century origins, and 1923 manual of Anglo-Catholic thought, The it is problematic to characterize it as anything Way of the Church, write that '[t]he all- other than theologically pluralistic;7 nonethe- important point which distinguishes the Ref- less, as a theological tradition its genesis lies ormation in this country from that adopted in in a fundamentally Protestant milieu—a sharp other lands was that in England a serious at- reaction against the world of late medieval tempt was made to purge Catholicism English Catholic piety and belief that it without destroying it'.3 emerged from.
    [Show full text]
  • Richard Kilburne, a Topographie Or Survey of The
    Richard Kilburne A topographie or survey of the county of Kent London 1659 <frontispiece> <i> <sig A> A TOPOGRAPHIE, OR SURVEY OF THE COUNTY OF KENT. With some Chronological, Histori= call, and other matters touching the same: And the several Parishes and Places therein. By Richard Kilburne of Hawk= herst, Esquire. Nascimur partim Patriæ. LONDON, Printed by Thomas Mabb for Henry Atkinson, and are to be sold at his Shop at Staple-Inn-gate in Holborne, 1659. <ii> <blank> <iii> TO THE NOBILITY, GEN= TRY and COMMONALTY OF KENT. Right Honourable, &c. You are now presented with my larger Survey of Kent (pro= mised in my Epistle to my late brief Survey of the same) wherein (among severall things) (I hope conducible to the service of that Coun= ty, you will finde mention of some memorable acts done, and offices of emi= <iv> nent trust borne, by severall of your Ancestors, other remarkeable matters touching them, and the Places of Habitation, and Interment of ma= ny of them. For the ready finding whereof, I have added an Alphabeticall Table at the end of this Tract. My Obligation of Gratitude to that County (wherein I have had a comfortable sub= sistence for above Thirty five years last past, and for some of them had the Honour to serve the same) pressed me to this Taske (which be= ing finished) If it (in any sort) prove servicea= ble thereunto, I have what I aimed at; My humble request is; That if herein any thing be found (either by omission or alteration) substantially or otherwise different from my a= foresaid former Survey, you would be pleased to be informed, that the same happened by reason of further or better information (tend= ing to more certaine truths) than formerly I had.
    [Show full text]
  • The Apostles' Creed the Nicene Creed
    4 The Faith We Profess The Apostles’ Creed The Nicene Creed I believe in God, We believe in one God, the Father almighty, the Father, the Almighty, creator of heaven and earth. maker of heaven and earth, of all that is, seen and unseen. I believe in Jesus Christ, his only We believe in one Lord, Jesus Son, our Lord. Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, one in Being with the Father. Through him all things were made. For us men and for our salvation he came down from heaven: He was conceived by the by the power of the Holy Spirit power of the Holy Spirit he was born of the Virgin Mary, and born of the Virgin Mary. and became man. He suffered under Pontius Pilate, For our sake he was crucified was crucified, died, and was buried. under Pontius Pilate; He descended into hell. he suffered, died, and was buried. On the third day he rose again. On the third day he rose again in fulfillment of the Scriptures; He ascended into heaven he ascended into heaven and is seated at the right and is seated at the right hand of the Father. hand of the Father. He will come again to judge the He will come again in glory to living and the dead. judge the living and the dead, and his kingdom will have no end An Introduction to the Apostles’ Creed 5 The Apostles’ Creed The Nicene Creed I believe in the Holy Spirit, We believe in the Holy Spirit, the holy catholic Church, the Lord, the giver of Life, the communion of saints, who proceeds from the the forgiveness of sins, Father and the Son.
    [Show full text]
  • Limbo's Not a Thing, Right?
    Limbo’s Not a Thing, Right? Is Limbo just another name for purgatory? Nope! So what is Limbo, and what does the Church say about it? Let’s find out! Purgatory and Limbo can sound like the same Church teaching—but they’re not. Purgatory is a state of purification for those who have died imperfect but in a state of grace. Once they are purified, they enter the joy of heaven. This is a doctrine of the Church—which means that all Catholics are required to believe it. So what’s Limbo? Limbo is a speculation that some theologians began to suggest as early as the Medieval Ages, as a “place” where the souls of unbaptized infants might go after death. This theory honored two fundamental Catholic teachings: 1) that God desires salvation for all and 2) that to enter heaven, one must be free from original sin. Because Limbo was speculation, not doctrine, the Church never defined it as official teaching nor does she officially use the term “Limbo” in any of her documents. In his book What Catholics Really Believe: 52 Answers to Common Misconceptions About the Catholic Faith, Karl Keating says that most theologians today (Pope Benedict XVI, for example) “see no need for limbo, suggesting that God provides some way for unbaptized infants to make a decision for or against him immediately after death.” What we do know for certain is that our God is a God of mercy and love who wants every one of His children to join Him in Heaven. We can trust everything and everyone to Him.
    [Show full text]
  • Eastern Rite Catholicism
    Eastern Rite Catholicism Religious Practices Religious Items Requirements for Membership Medical Prohibitions Dietary Standards Burial Rituals Sacred Writings Organizational Structure History Theology RELIGIOUS PRACTICES Required Daily Observances. None. However, daily personal prayer is highly recommended. Required Weekly Observances. Participation in the Divine Liturgy (Mass) is required. If the Divine Liturgy is not available, participation in the Latin Rite Mass fulfills the requirement. Required Occasional Observances. The Eastern Rites follow a liturgical calendar, as does the Latin Rite. However, there are significant differences. The Eastern Rites still follow the Julian Calendar, which now has a difference of about 13 days – thus, major feasts fall about 13 days after they do in the West. This could be a point of contention for Eastern Rite inmates practicing Western Rite liturgies. Sensitivity should be maintained by possibly incorporating special prayer on Eastern Rite Holy days into the Mass. Each liturgical season has a focus; i.e., Christmas (Incarnation), Lent (Human Mortality), Easter (Salvation). Be mindful that some very important seasons do not match Western practices; i.e., Christmas and Holy Week. Holy Days. There are about 28 holy days in the Eastern Rites. However, only some require attendance at the Divine Liturgy. In the Byzantine Rite, those requiring attendance are: Epiphany, Ascension, St. Peter and Paul, Assumption of the Blessed Virgin Mary, and Christmas. Of the other 15 solemn and seven simple holy days, attendance is not mandatory but recommended. (1 of 5) In the Ukrainian Rites, the following are obligatory feasts: Circumcision, Easter, Dormition of Mary, Epiphany, Ascension, Immaculate Conception, Annunciation, Pentecost, and Christmas.
    [Show full text]
  • Paradise - Purgatory - Perdition
    PARADISE - PURGATORY - PERDITION A short time before the Lord Jesus Christ went to the cross of Calvary to put away sin by the sacrifice of Himself, He said, concerning His disciples: “While I was with them in the world, I kept them in Thy name: those that Thou gavest Me I have kept, and none of them is lost, but the son of PERDITION: that the Scripture might he fulfilled:” John 17:12. Judas Iscariot was “the son of perdition.” Then note II Thessalonians 2:3: “Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of PERDITION.” The coming of the “man of sin” will also be “the son of perdition.” Then note Revelation 17:8: “The beast that thou sawest was and is not; and shall ascend out of the bottom less pit, and go into PERDITION: and they that dwell on the earth shall wonder, whose names were not written in the Book of Life from the foundation of the world, when they, behold the beast that was, and is not, and yet is.” Then we read in Hebrews 10:39 and II Peter 3:7 concerning some who shall go to perdition: “But we are not of them who draw back unto PERDITION; but of them that believe to the saving of the soul.” “But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and PERDITION of ungodly men.” PARADISE When the Lord Jesus was dying on the cross, a thief near by on another cross called on Him.
    [Show full text]
  • THE REFORMATION in LEICESTER and LEICESTERSHIRE, C.1480–1590 Eleanor Hall
    THE REFORMATION IN LEICESTER AND LEICESTERSHIRE, c.1480–1590 Eleanor Hall Since its arrival in England, never did Christianity undergo such a transformation as that of the Reformation. By the end of the sixteenth century the official presence of Catholicism had almost entirely disappeared in favour of Protestantism, the permanent establishment of which is still the institutional state religion. This transformation, instigated and imposed on the population by a political elite, had a massive impact on the lives of those who endured it. In fact, the progression of these religious developments depended on the compliance of the English people, which in some regions was often absent. Indeed, consideration must be given to the impact of the Reformation on these localities and social groups, in which conservatism and nostalgia for the traditional faith remained strong. In spite of this, the gradual acceptance of Protestantism by the majority over time allowed its imposition and the permanent establishment of the Church of England. Leicestershire is a county in which significant changes took place. This paper examines these changes and their impact on, and gradual acceptance by, the various religious orders, secular clergy, and the laity in the town and county. Important time and geographical comparisons will be drawn in consideration of the overall impact of the Reformation, and the extent to which both clergy and laity conformed to the religious changes imposed on them, and managed to retain their religious devotion in the process. INTRODUCTION The English Reformation is one of the periods in history that attracts a high level of interest and debate.
    [Show full text]
  • The Black Dog Motif in Modern English Folklore and Literary Culture Sheilagh Quaile University of Guelph, [email protected]
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Scholarship at UWindsor The Great Lakes Journal of Undergraduate History Volume 1 | Issue 1 Article 3 2013 “The black dog that worries you at home”: The Black Dog Motif in Modern English Folklore and Literary Culture Sheilagh Quaile University of Guelph, [email protected] Follow this and additional works at: http://scholar.uwindsor.ca/gljuh Part of the History Commons Recommended Citation Quaile, Sheilagh (2013) "“The lb ack dog that worries you at home”: The lB ack Dog Motif in Modern English Folklore and Literary Culture," The Great Lakes Journal of Undergraduate History: Vol. 1: Iss. 1, Article 3. Available at: http://scholar.uwindsor.ca/gljuh/vol1/iss1/3 This Article is brought to you for free and open access by the Undergraduate History Collections at Scholarship at UWindsor. It has been accepted for inclusion in The Great Lakes Journal of Undergraduate History by an authorized administrator of Scholarship at UWindsor. For more information, please contact [email protected]. “The black dog that worries you at home”: The lB ack Dog Motif in Modern English Folklore and Literary Culture Cover Page Footnote Sheilagh Quaile is from Rockwood, Ontario. She is currently completing her Honours BA at the University of Guelph in History, with minors in Art History and Studio Art. Her undergraduate work has focused on British and Irish history and art during both the medieval and modern periods, and she plans to continue her studies in Art History at the graduate level.
    [Show full text]
  • Liturgical Press Style Guide
    STYLE GUIDE LITURGICAL PRESS Collegeville, Minnesota www.litpress.org STYLE GUIDE Seventh Edition Prepared by the Editorial and Production Staff of Liturgical Press LITURGICAL PRESS Collegeville, Minnesota www.litpress.org Scripture texts in this work are taken from the New Revised Standard Version Bible: Catholic Edition © 1989, 1993, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. Cover design by Ann Blattner © 1980, 1983, 1990, 1997, 2001, 2004, 2008 by Order of Saint Benedict, Collegeville, Minnesota. Printed in the United States of America. Contents Introduction 5 To the Author 5 Statement of Aims 5 1. Submitting a Manuscript 7 2. Formatting an Accepted Manuscript 8 3. Style 9 Quotations 10 Bibliography and Notes 11 Capitalization 14 Pronouns 22 Titles in English 22 Foreign-language Titles 22 Titles of Persons 24 Titles of Places and Structures 24 Citing Scripture References 25 Citing the Rule of Benedict 26 Citing Vatican Documents 27 Using Catechetical Material 27 Citing Papal, Curial, Conciliar, and Episcopal Documents 27 Citing the Summa Theologiae 28 Numbers 28 Plurals and Possessives 28 Bias-free Language 28 4. Process of Publication 30 Copyediting and Designing 30 Typesetting and Proofreading 30 Marketing and Advertising 33 3 5. Parts of the Work: Author Responsibilities 33 Front Matter 33 In the Text 35 Back Matter 36 Summary of Author Responsibilities 36 6. Notes for Translators 37 Additions to the Text 37 Rearrangement of the Text 37 Restoring Bibliographical References 37 Sample Permission Letter 38 Sample Release Form 39 4 Introduction To the Author Thank you for choosing Liturgical Press as the possible publisher of your manuscript.
    [Show full text]