Ecclesiastical Gothic

A. Milbank
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Abstract

The nostalgia for the Catholic past comes full circle in Chapter 14 in an assessment of clerical ghost stories with their interest in ecclesiastical architecture, fittings, and texts. In M. R. James, antiquarian protagonists show little respect for holy objects and thus invoke demonic invasion. James is concerned with the effect of a world which refuses to admit the spiritual power of objects, and thus has no ways of mediating their causal power. His tales question this boundary between subject and object. J. Meade Falkner shares this desire to restore the sacramental and psychic efficacy of objects by showing their negative power in The Lost Stradivarius and positively in the novel of Gothic usurpation, The Nebuly Coat, in which Cullerne Minster is a living thing and agent of Providential judgement through the ‘speaking’ arches of its moving tower, and by the bells, which mediate past and present and enact providential judgement.
教会哥特式
对过去天主教的怀旧情结在第十四章对牧师鬼故事的评估中又兜了一圈,这些鬼故事对教会建筑、设备和文本都很感兴趣。在詹姆斯的作品中,古物收藏者的主角们对圣物缺乏尊重,因此引发了恶魔的入侵。詹姆斯关注的是一个世界的影响,这个世界拒绝承认物体的精神力量,因此没有办法调节它们的因果力量。他的故事质疑主体与客体之间的界限。j·米德·福克纳(J. Meade Falkner)也希望通过《失落的斯特拉迪瓦里》(the Lost Stradivarius)和《星云大衣》(the Nebuly Coat)这两种哥特式篡夺小说的积极表现,来恢复物体的圣礼和精神功效。在《星云大衣》中,Cullerne Minster是一个活生生的东西,是上帝审判的代理,通过其移动塔楼的“说话”拱门,以及通过调解过去与现在并颁布上帝审判的钟声。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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