Relevant bibliographies by topics / All Saints Church (Chelsea, England)

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Academic literature on the topic 'All Saints Church (Chelsea, England)'

Author: Grafiati
Published: 4 June 2021
Last updated: 28 July 2025

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Journal articles on the topic "All Saints Church (Chelsea, England)"

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Duffy, Eamon. "Holy Maydens, Holy Wyfes: the Cult of Women Saints in Fifteenth- and Sixteenth-century England." Studies in Church History 27 (1990): 175–96. http://dx.doi.org/10.1017/s0424208400012079.

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The cult of the saints, according to Emile Male, ‘sheds over all the centuries of the middle ages its poetic enchantment’, but ‘it may well be that the saints were never better loved than during the fifteenth and sixteenth centuries’ Certainly their images and shrines were everywhere in late medieval England. They filled the churches, gazing down in polychrome glory from altar-piece and bracket, from windows and tilt-tabernacles. In 1488 the little Norfolk church of Stratton Strawless had lamps burning not only before the Rood with Mary and John, and an image of the Trinity, but before a separ
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Gundersen, Joan R. "The Local Parish as a Female Institution: The Experience of All Saints Episcopal Church in Frontier Minnesota." Church History 55, no. 3 (1986): 307–22. http://dx.doi.org/10.2307/3166820.

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In recent years historians have begun exploring the feminization of religion in nineteenth-century America. While much of the published debate has centered on the particular definition presented by Ann Douglas in her study, The Feminization of American Culture, other scholars have adopted the term but applied it in different ways. Douglas based her argument on a small sample of liberal Protestant female writers and clergymen in New England whom she saw as giving cultural expression to a new popular theology. She did not explore its impact upon any particular congregation, and much of the contr
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Hocken, Peter. "Cecil H. Polhill-Pentecostal Layman." Pneuma 10, no. 1 (1988): 116–40. http://dx.doi.org/10.1163/157007488x00082.

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AbstractOld Etonian missionary on the borders of Tibet and an English country squire at noisy multi-racial meetings in the back streets of Los Angeles: such contrasts suggest an interesting life, the life of Cecil Henry Polhill. However, this study is undertaken not for curiosity's sake, but because Polhill was a significant figure in the origins of the Pentecostal movement. Like his friend, the Revd. Alexander Boddy, vicar of All Saints, Monkwearmouth, Sunderland in north-east England, Cecil Polhill was a Pentecostal pioneer who remained until his death a faithful member of the established Ch
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Maiden, John. "‘What could be more Christian than to allow the Sikhs to use it?’ Church Redundancy and Minority Religion in Bedford, 1977–8." Studies in Church History 51 (2015): 399–411. http://dx.doi.org/10.1017/s0424208400050312.

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In 1985, Faith in the City, The Church of England’s report on Urban Priority Areas, commented that Christians frequently had an excess of church buildings, while ‘people of other faiths are often exceedingly short of places in which to meet and worship’. The challenge of securing sacred space has been common to migrant groups in Britain, and during the 1970s sharing of space between national historic denominations and migrant religious groups was identified by the British Council of Churches (BCC) and its Community and Race Relations Unit as a leading issue for interreligious relations. In the
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Wellings, Martin. "Anglo-Catholicism, the ‘Crisis in the Church’ and the Cavalier Case of 1899." Journal of Ecclesiastical History 42, no. 2 (1991): 239–58. http://dx.doi.org/10.1017/s0022046900000075.

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Much of the history of the late nineteenth-century Church of England is dominated by the phenomenon of Anglo-Catholicism. In the period between 1890 and 1939 Anglo-Catholics formed the most vigorous and successful party in the Church. Membership of the English Church Union, which represented a broad spectrum of Anglo-Catholic opinion, grew steadily in these years; advanced ceremonial was introduced in an increasing number of parish churches and, from 1920 onwards, a series of congresses was held which filled the Royal Albert Hall for a celebration of the strength of the ‘Catholic’ movement in
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HEALE, MARTIN. "Training in Superstition? Monasteries and Popular Religion in Late Medieval and Reformation England." Journal of Ecclesiastical History 58, no. 3 (2007): 417–39. http://dx.doi.org/10.1017/s0022046906008955.

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The monasteries of late medieval England are regularly viewed as marginal to the religious lives of the laity, and have been largely omitted from the revisionist depiction of the pre-Reformation Church. Similarly the Dissolution has often been seen primarily as a financial measure, with limited religious motivations or consequences. This article seeks to challenge both these conclusions by drawing attention to the role played by religious houses of all sizes as centres of national and local pilgrimage. It is argued that monasteries exerted a strong and enduring influence over popular piety thr
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McCarraher, Eugene B. "The Church Irrelevant: Paul Hanly Furfey and the Fortunes of American Catholic Radicalism." Religion and American Culture: A Journal of Interpretation 7, no. 2 (1997): 163–94. http://dx.doi.org/10.1525/rac.1997.7.2.03a00010.

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When prophets are honored, it is time to be wary. Placing prophets on pedestals can be a way not only of disarming them but also of evading all the lessons they can teach. American Catholic radicals, for instance, occupy several revered niches in the history of American Catholicism. Here, Dorothy Day and Peter Maurin break bread on Mott Street and milk cows on Maryfarm; there, Daniel Berrigan destroys draft records and leads G-men on a merry chase through New England. Though vilified in their times, this communion of saints now commands respect in most quarters of American Catholic intellectua
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О.В., Куропаткина. "Неизвестный протестантизм: протестантские святые". Bogoslov, № 2(2) (25 листопада 2024): 238–56. https://doi.org/10.62847/bogoslov.2024.2.1.010.

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В статье рассматривается вопрос почитания святых в протестантизме. В протестантских деноминациях существует почитание святых, однако оно отличается от православной и католической практики: святым принципиально не молятся и не почитают их останки. Подчеркивается, что почитание святых (хранение памяти о них, что хорошо) и молитва им (что неправильно) — это разные вещи. Почитание героев веры есть в каждой деноминации, очерки их жизни ближе к житию, чем к биографии. В лютеранстве и англиканстве в честь святых называют храмы и отмечают их праздники. Богословской основой почитания святых являются 21
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Classen, Albrecht. "Katie Ann-Marie Bugyis, The Care of Nuns: The Ministries of Benedictine Women in England During the Central Middle Ages. Oxford: Oxford University Press, 2019, xx, 365 pp., 18 fig., 10 tables, 2 maps." Mediaevistik 32, no. 1 (2020): 391–93. http://dx.doi.org/10.3726/med.2019.01.79.

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It is a standard assumption that women have never played a significant role within the Catholic Church. Until today, virtually all administrative posts are held by male clerics, which has regularly been explained and justified by theological/biblical arguments. But reality might be quite different, as Katie Ann-Marie Bugyis is now trying to demonstrate through an extensive analysis of relevant documents pertaining to Benedictine nuns in England during the central (or high) Middle Ages. These documents include chronicles, saints’ lives, letters, charters, and others. The issue focuses on the ra
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Walsh, Tim. "‘Signs and Wonders That Lie’: Unlikely Polemical Outbursts Against the Early Pentecostal Movement in Britain." Studies in Church History 41 (2005): 410–22. http://dx.doi.org/10.1017/s0424208400000358.

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The phenomenon of speaking in tongues was manifested at All Saints’ Parish Church, Monkwearmouth, Sunderland, during the autumn of 1907. This outbreak rapidly became the object of criticism and opposition from a variety of sources, but one of the most vehement, if unexpected, emanated from an organization known as the Pentecostal League of Prayer. This non-denominational body had been established by Reader Harris Q. C. in 1891, and integral to its aims was the promotion of ‘Holiness’ teaching which advocated an experience of sanctification distinct from, and subsequent to, conversion. A networ
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Books on the topic "All Saints Church (Chelsea, England)"

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Jelena, Bekvalac, Kausmally Tania, and Museum of London. Archaeology Service., eds. Late 17th- to 19th-century burial and earlier occupation at All Saints, Chelsea Old Church, Royal Borough of Kensington and Chelsea. Museum of London Archaeology Service, 2008.

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Aston, Nigel. All Saints' Oakham, Rutland. Multum in Parvo Press, 2003.

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Society, Buckinghamshire Family History. Little Kimble: All Saints. Buckinghamshire Family History Society, 2009.

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Vernon, Ken. All Saints' Church 1888-1988: A centenary history. (K. Vernon?), 1988.

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Vernon, Ken. All Saints' Church, 1888-1988: A centenary history. [The Author], 1988.

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Gilleghan, John. All Saint's [sic] Church, Ledsham. J. Gilleghan, 1996.

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Poole, Ruth. All Saints Church, Long Ashton: A history. Long Ashton Parochial Church Council, 1996.

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Wade-Matthews, Max. The monuments of Saint Nicholas Church and All Saints Church, Leicester. Heart of Albion, 1994.

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Marion, Hall, Morton Robert editor, and Staffordshire Parish Registers Society, eds. Leigh All Saints parish registers, 1541-1837. Staffordshire Parish Registers Society, 2009.

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All Saints (Church : Leigh, Staffordshire, England). Leigh All Saints parish registers, 1541-1837. Edited by Hall Marion, Morton Robert editor, and Staffordshire Parish Registers Society. Staffordshire Parish Registers Society, 2009.

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Book chapters on the topic "All Saints Church (Chelsea, England)"

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Cubitt, Catherine. "Universal and Local Saints in Anglo-Saxon England." In Local Saints And Local Churches. Oxford University PressOxford, 2002. http://dx.doi.org/10.1093/oso/9780198203940.003.0012.

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Abstract Although contemporary writers regarded all saints as sharing one life, that of Christ, saints and their cults were not uniform or unchanging phenomena. Rather they were complex and variable features of early medieval society in which they held a central place. Saints’ cults functioned in different ways for different communities and interest groups. This paper will explore the cult of local saints in Anglo-Saxon England and its relation to that of universal saints. This distinction immediately raises a problem of definition. What was a universal saint? There is no simple opposition bet
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Crook, John. "The Enshrinement of Local Saints in Francia and England." In Local Saints And Local Churches. Oxford University PressOxford, 2002. http://dx.doi.org/10.1093/oso/9780198203940.003.0005.

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Abstract The cult of saints in the early middle ages found visible and tangible expression above all in the veneration of the bodily (usually skeletal) remains, ‘ relics’, left behind on earth by men and women who had suffered death for their Christian beliefs (martyrs) or who had led particularly holy lives (confessors). From the very earliest days of the organized church the practice exercised a significant influence on the architectural design and the internal arrangement of ecclesiastical buildings housing such relics. In this chapter these influences are examined in the early medieval Wes
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Blair, John. "A Saint for Every Minster? Local Cults in Anglo-Saxon England." In Local Saints And Local Churches. Oxford University PressOxford, 2002. http://dx.doi.org/10.1093/oso/9780198203940.003.0013.

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Abstract There [Tavistock] the holy bishop Rumon lies and is venerated, and is endowed with a beautiful shrine, although no written evidence attests to his legend. You will find this not merely there but in many places in England: only the bare names of saints are known, and whatever miracles they may still perform. All evidence for their doings has been obliterated, I believe, by the violence of enemy attacks. On the face of it, William of Malmesbury’s comment seems more appropriate to Celtic regions than to England. The plethora of obscure local cults in Wales, Cornwall, and Brittany is ofte
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Ostacchini, Luisa. "Translating Rome." In Translating Europe in Ælfric's Lives of Saints. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198913733.003.0005.

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Abstract This final chapter considers Ælfric’s presentation of Rome, the most culturally significant city of the early medieval imagination. In the Lives of Saints, there is not one single ‘Rome’, but rather four different and interrelated images of the city. Rome was at once the metaphorical keystone of the Christian church; the imagined embodiment of imperial ambition; a real, geographical locale; and a font of sainthood which nourished England’s own cult of saints. Throughout the Lives, Ælfric diminishes Rome’s physical reality while emphasizing the city’s symbolic importance, thereby empha
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Blair, John. "Church and People c.650–850." In The Church in Anglo–Saxon Society. Oxford University PressOxford, 2005. http://dx.doi.org/10.1093/oso/9780198226956.003.0004.

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Abstract Minsters interacted with the lay communities around them in a variety of ways. This chapter will trace four rather disparate strands linking monastic to secular life: the mutually influencing traditions of material culture; the cults of saints; the framework within which church dues were paid and pastoral care provided; and the extent to which minsters and laity participated in each others’ devotional and ritual lives. What they all seem to illustrate is the inappropriateness, in the world of early Christian England, of the kind of explanatory model which sees ‘clerical culture’ as so
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Ostacchini, Luisa. "Translating the Saintly Body." In Translating Europe in Ælfric's Lives of Saints. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198913733.003.0003.

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Abstract This chapter turns to the translation of saints, arguing that Ælfric adapted the accounts of saintly burial found in his sources in order to minimize the differences between geographic locations and to present an idealized vision of a homogeneous universal church, within which diverse European communities might be united. While Ælfric’s Latin sources consistently emphasize localized aspects of the saintly burial, Ælfric adapts these accounts to highlight the communion of saints, the universal church, and the single community of praxis in which all the Christian faithful share. In depi
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Di Salvo, Gina M. "The Archives of Performance and Sacred Time." In The Renaissance of the Saints After Reform. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192865915.003.0002.

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Abstract Chapter 1 offers a survey of medieval saint plays and the reforms of the liturgical calendar of the English church. The development of theatrical repertoire in the Middle Ages and the shifts in the catalog of saints in liturgical calendars determined which saints and which types of saints were dramatized on the early modern stage. In the Middle Ages, saints were depicted in snippets and scenes of iconography, miracles, transformation, and romance and these performances frequently occurred as part of a sacred temporality. When saints did appear in dramatic form, such as in the Digby Pl
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Poole, Austin Lane, and D. Litt. "Church And State: Anselm." In From Domesday Book To Magna Carta 1087–1216. Oxford University PressNew York, NY, 1993. http://dx.doi.org/10.1093/oso/9780192852878.003.0006.

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Abstract William the Conqueror had done much to raise the condition, the character, and the reputation of the church in England. Though tenacious of control over the church, he had encouraged its reform. He had filled the sees and monasteries with bishops and abbots brought from Normandy or Lorraine, who were generally better educated and possessed of greater organizing ability than their Anglo-Saxon predecessors. These ‘new brooms’, if we may use the phrase, were, however, often arrogant, often tactless in their treatment of the native clergy. It was a needless insult to strike the names of A
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Cooper, James F. "The Implementation of the Congregational Way." In Tenacious of Their Liberties. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195113600.003.0002.

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Abstract Looking Back At The Puritans’ painful decision to abandon their home land for the uncertainty of a New World, Cambridge pastor Thomas Shepard and Dedham pastor John All in singled out church government as the primary consider action for churchgoers and ministers alike. “Popish” practices in the Church of England had grown to such “an intolerable height,” they recalled, that “the consciences of God’s saints and servants ... could no longer bear them.” The mere “hope” of “enjoying Christ in his ordinances” persuaded thousands of dissenters to “forsake dearest relations, parents, brethre
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Drake, Ellen Tan. "The Isle of Wight and Its Influence on Hooke’s Earthly Thoughts." In Restless Genius. Oxford University PressNew York, NY, 1996. http://dx.doi.org/10.1093/oso/9780195066951.003.0003.

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Abstract Most biographical sketches of Robert Hooke mention that he was born on July I 8, 1635, in a village called Freshwater on the western end of the Isle of Wight, England (Fig. 2-1 ). Then, except for noting that his father, John Hooke, had been curate of the Church of All Saints in Freshwater and that his father’s house was located on what is now known as Hook Hill, no more information is given of this geologically fascinating island that so strongly influenced Hooke in developing his hypothesis of the terraqueous globe. Hooke’s hypotheses on the origin of fossils and terrestrial feature
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