Abstract
Sitting in a darkening abbey waiting for vespers, one might notice a monk coming out with lighted taper. Clad in his black habit and scapular, he glides silently by. Before the altar, he bows deeply from the waist, lights the candles and departs equally gracefully.
the Lord had made a covenant, and charged them, saying, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them.
(2 Kings 17:35)
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Notes and References
Alec Guinness, Blessings in Disguise, London: Fontana/Collins, 1986, p. 67.
Norbert Elias, The History of Manners, trans. Edmund Jephcott, Oxford: Basil Blackwell, 1978.
John Henry Newman, The Idea of a University, New York: Image Books, 1959, p. 144.
Judith Martin, Miss Manners’ Guide to Excruciatingly Correct Behaviour, London: Penguin, 1984, p. 662.
Romano Guardini, Sacred Signs, trans. G. C. H. Pollen, London: Sheed amp; Ward, 1930, p. xi.
J. D. Hilarius Dale, Ceremonial according to the Roman Rite, London: Charles Dolman, 1853, pp. 4–5.
Fyodor Dostoyevsky, The Brothers Karamazov, trans. David Magarshack, London: Folio Society, 1964, p. 51.
Jean Baptiste Molière, ‘The Would-be gentleman’, trans. John Wood, London: Penguin Books, 1953, p. 11.
V. G. L., Manners at Mass. The Movements and Gestures of Public Worship, London: Burns amp; Oates, 1955, p. 9.
Richard Whatley, Bacon’s Essays: with Annotations, 5th edn, London: John Parker, 1860, pp. 550–551.
Joanne Finkelstein, Dining Out. A Sociology of Modern Manners, Cambridge: Polity Press, 1989, p. 166.
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© 1991 Kieran Flanagan
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Flanagan, K. (1991). Sacred and Profane Abasements: The Management of Esteem. In: Sociology and Liturgy. Palgrave Macmillan, London. https://doi.org/10.1057/9780230375383_8
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