Bøker av H.A. Kelly

The Christian baptismal ceremony was at first quite simple; by the beginning of the third century it included complex anti-demonic rites. Henry Ansgar Kelly here describes the evolution of the rites of baptism from New Testament times to the present day and explores the impact of demonological theories on Christian liturgy. Kelly begins by identifying the nature and origins of the evil spirits that are referred to in the New Testament, which proved to be major subjects of speculation and theological development by the Church Fathers. He then traces the history both of Christian demonology and of the initiation rituals, clearly illustrating their parallel evolution and their interaction. In his analysis, Kelly examines not only the direct expression of demonological theory in the original ceremonies but also the symbolic reinterpretation of theoretically untenable rituals into allegorical dramas. An astute and ambitious work, 'The Devil at Baptism' covers all the anti-demonic rites of the catechumenate and baptismal services and compares developments in East and West since the emergence of Christianity. It will be essential reading for anyone interested in the development of Christian liturgy in particular and in the history of religion in general.

In this fascinating study, Henry Ansgar Kelly examines the treatment of fifteenth-century English history - the period covered in Shakespeare's history plays, from Richard II to the accession of Henry VII - by contemporary chroniclers, by sixteenth-century historians, and by Elizabethan poets, notably Shakespeare. The author reveals the large role that political bias played in the contemporary accounts: favorite sons were endowed with divine support while cosmically base troubles were attributed to the opposition. He shows that instead of the 'Tudor myth' spoken of by present-day scholars there is a Lancaster myth, a York myth, and a somewhat different Tudor myth. Each is heralded by the partisans of these dynasties. The Lancaster myth regards Richard II's overthrow as providentially arranged and Henry IV's reign as a divine favor, continued under Henry V and Henry VI. The York myth considers Henry VI's loss of the reign as a providential restoration of the usurped throne to the lawful heir of Richard II, namely Edward IV. Kelly finds that the real Tudor myth differs importantly from the widely accepted version in that, far from accepting the Yorkist view that the Henries were punished by God, it accepts the legitimacy of the Lancastrian dynasty: it regards Henry VII, the closest surviving Lancastrian heir, as the providential instrument in the defeat of the wicked Yorkist Richard III and the divinely favored bringer of peace to England. The myth was formulated by the historians and poets who wrote immediately after Henry VII's accession to the throne in 1485. The later chroniclers (especially Polydore Vergil, Hall, and Holinshed) incorporated elements of all three myths - Lancaster, York, and Tudor - but for moralistic rather than for political purposes, often with contradictory results. Shakespeare's great contribution, Kelly asserts, was to sort out the partisan layers that had been blended in the recent compilations available to him and to distribute them to approporiate spokesmen - Lancastrian sentiments to Lancastrians, and so on. He thus eliminated all the purportedly objective providential judgments of his sources and presented such judgments as the opinions of the persons voicing them, thereby allowing each play to create its own ethos and mythos and offer its own hypotheses concerning the springs of human and cosmic action.

Spicing erudition with wit, Professor Kelly takes a new look at medieval attitudes toward love, sexuality, and marriage, and he corrects a number of long-standing misconceptions embodied in the concept of courtly love. Through a close examination of canon law, the common practice of clandestine marriage, writings on mysticism, and medieval poetry - particularly Gower's 'Confessio amantis' and Chaucer's romances and their sources - he concludes that medieval lovers favored matrimony and did not consider sexual passion incompatible with virtue. His evidence contradicts the theory, closely associated with C.S. Lewis, that extramarital love was preferred in the Middle Ages, and that the sexual pleasures celebrated by poets were necessarily regarded as immoral by society at large. By placing religious and cultural conventions in their proper context, Professor Kelly shows that the hopes and fears of medieval lovers were much the same as those of lovers of all other ages.

The essays in this collection deal with a form of criminal prosecution developed by Pope Innocent III and perfected at the Fourth Lateran Council in 1215. They aim to throw light on how procedural jurisprudence developed and provide a background for study of present-day concerns about due process.