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

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Gusakova, A. V. "On guard of the past: The Lives of locally venerated saints in the context of the Anglo-Welsh confrontation at the end of the 11th — 12th century." Shagi / Steps 9, no. 2 (2023): 88–103. http://dx.doi.org/10.22394/2412-9410-2023-9-2-86-101.

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In the second half of the 11th century, having completed the political conquest of England, William I undertook to establish control over the local church. To do this, he initiated a religious reform in his new possessions, which was led by the Archbishop of Canterbury Lanfranc (1070–1089) and his followers. This reform, directed against the “old” clergy, endangered the position of many religious centers associated with local cults. The reaction to it was the emergence of a wave of hagiographic literature, designed to legitimize both the cult itself and the status of the community representing

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12

Cressy, David. "The Protestant Calendar and the Vocabulary of Celebration in Early Modern England." Journal of British Studies 29, no. 1 (1990): 31–52. http://dx.doi.org/10.1086/385948.

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Under Elizabeth and the early Stuarts the English developed a relationship to time—current time within the cycle of the year and historical time with reference to the past—that set them apart from the rest of early modern Europe. All countries followed a calendar that was rooted in the rhythms of ancient Europe and that marked the passage of time by reference to the life of Christ and his saints. But only in England was this traditional calendar of Christian holidays augmented by special days honoring the Protestant monarch and the ordeals and deliverances of the national church. In addition t

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13

Loades, David M. "The Piety of The Catholic Restoration in England, 1553–1558." Studies in Church History. Subsidia 8 (1991): 289–304. http://dx.doi.org/10.1017/s0143045900001708.

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There was very little in Reginald Pole’s previous record as a scholar, confessor, or ecclesiastical statesman to suggest that he attached great importance to the externals of traditional worship. However, in his task of restoring the Church in England to the Catholic fold, he felt constrained to use whatever methods and materials were available to his hands. Ceremonies, as Miles Huggarde rightly observed, were ‘curious toyes’, not only to the Protestants, but also to those semi-evangelical Reformers of the 1530s whose exact doctrinal’standpoints are so hard to determine. Along with the papal j

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14

France, John. "The Destruction of Jerusalem and the First Crusade." Journal of Ecclesiastical History 47, no. 1 (1996): 1–17. http://dx.doi.org/10.1017/s0022046900018613.

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The First Crusade was such an important event with such amazing consequences that it is hardly surprising that an enormous amount of ink has been spent on discovering the reasons why enthusiasm for it was so widespread. Much effort has been spent on examining factors which preconditioned the men of the eleventh century to welcome Urban's appeal in 1095–6. Broadly speaking it has been supposed that the wars against Islam in Spain accustomed men to the notion of Holy War, while the growing authority of the Church in the age of reform predisposed them to obey their spiritual directors – early evi

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15

Gilley, Sheridan. "Catholic Revival in the Eighteenth Century." Studies in Church History. Subsidia 7 (1990): 99–108. http://dx.doi.org/10.1017/s0143045900001356.

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In his famous essay on von Ranke‘s history of the Popes, Thomas Babington Macaulay remarked that the ‘ignorant enthusiast whom the Anglican Church makes an enemy… the Catholic Church makes a champion’. ‘Place Ignatius Loyola at Oxford. He is certain to become the head of a formidable secession. Place John Wesley at Rome. He is certain to be the first General of a new Society devoted to the interests and honour of the Church.’ Macaulay’s general argument that Roman Catholicism ‘unites in herself all the strength of establishment, and all the strength of dissent’, depends for its force on his co

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16

COBB, PETER G. "All Saints Sisters of the Poor. An Anglican sisterhood in the 19th century. Edited by Susan Mumm. (Church of England Record Society, 9.) Pp. xxviii+282. Woodbridge: Boydell Press (for the Church of England Record Society), 2001. £40. 0 85115 728 9; 1351 3087." Journal of Ecclesiastical History 55, no. 1 (2004): 213. http://dx.doi.org/10.1017/s0022046903318299.

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17

Dutt, Animikha. "Late 17th- to 19th-century burial and earlier occupation at All Saints, Chelsea Old Church, Royal Borough of Kensington and Chelsea. R. Cowie, J. Bekvalac & T. Kausmally (eds). MoLAS Archaeology Studies Series 18, Museum of London Archaeology Service, London. Lavenham Press, 2008; 67 pp ISBN 13: 978 1 901992 731." International Journal of Osteoarchaeology 19, no. 2 (2009): 341–43. http://dx.doi.org/10.1002/oa.1073.

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18

Bowden, Caroline. "Susan Mumm (ed.), All Saints Sisters of the Poor: An Anglican Sisterhood in the Nineteenth Century, Boydell Press, Woodbridge, Church of England Record Society, 2001, ISBN 0 85115 7289, pp. xxviii+280." Recusant History 26, no. 4 (2003): 656–58. http://dx.doi.org/10.1017/s0034193200031897.

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19

Garnett, Jane, and Gervase Rosser. "The Virgin Mary and the People of Liguria: Image and Cult." Studies in Church History 39 (2004): 280–97. http://dx.doi.org/10.1017/s0424208400015163.

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We begin with an image, and a story. Explanation will emerge from what follows. Figure 1 depicts a huge wooden statue of the Virgin Mary, once the figurehead on the prow of a ship, but now on the high altar of the church of Saints Vittore and Carlo in Genoa, and venerated as Nostra Signora della Fortuna. On the night of 16-17 January 1636 a violent storm struck the port of Genoa. Many ships were wrecked. Among them was one called the Madonna della Pieta, which had the Virgin as its figurehead. A group of Genoese sailors bought this image as part of the salvage washed up from the sea. First set

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20

Burgess, Robin. "Book Review: The Promise of His Glory: Services and Prayers for the Season from All Saints to Candlemas, The Liturgical Commission of the Church of England (Church House Publishing, 1991) x+418 pp, £16.95 hbk, £5.50 pbk; Welcoming the Light of Christ: A Commentary on The Promise of His Glory, Michael Perham and Kenneth Stevenson, (SPCK 1991), 112 pp, £5.99 pbk." Theology 95, no. 767 (1992): 390–92. http://dx.doi.org/10.1177/0040571x9209500519.

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21

Fisković, Igor. "Lopudski oltari Miha Pracata." Ars Adriatica, no. 2 (January 1, 2012): 177. http://dx.doi.org/10.15291/ars.448.

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Three cinquecento polychrome wood-carved altars have been preserved on the island of Lopud near Dubrovnik, the most monumental of which is situated in the parish church of Our Lady of Šunj. Its retable was constructed to resemble a classical aedicule, with an intricately carved frame and a central figural depiction of the Assumption of the Virgin, complemented by a complex iconographic programme in the symmetrically arranged adjoining scenes. Filling the small cassettes of the predella are reliefs of the Annunciation and Christ as the Man of Sorrows, together with perspectively rendered narrat

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22

Willson, Robert. "William Gore: A Puseyite in Parramatta." Journal of Anglican Studies, September 21, 2021, 1–13. http://dx.doi.org/10.1017/s174035532100036x.

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Abstract This article examines the way one nineteenth-century clergyman of the Church of England in Australia, William Gore, was influenced by the Oxford Movement. Gore was the incumbent of the parish of All Saints Church, North Parramatta in Sydney. He implemented liturgical practices valued by the Oxford Movement, including wearing a surplice to preach rather than a Geneva gown, reading the Offertory sentences in the service of Holy Communion in the Book of Common Prayer, celebrating the Holy Communion on the saints days set in the Prayer Book and placing a cross on the holy table. He was su

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23

Gearin, Natalie. "“To the honour and worship of Almighty God and his saints:” Lay Patronage at All Saints’ Parish Church, Bristol." Maneto Undergraduate Research Journal 1, no. 1 (2018). http://dx.doi.org/10.15367/m:turj.v1i1.76.

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Countless objects across England were destroyed, leaving comparably few traces of late medieval art, architecture, and religious practice for examination today. Written documents, however, were not an active target of the Reformation. In some cases they are the best resource available for understanding and imagining the appearance, importance, and role of parish churches in the late medieval era. They provide glimpses of very personal relationships between the laity and the churches they used, and help to discern some of the ways in which benefactors could actively shape the interiors of these

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24

Bass, Ian L. "COMMEMORATING CANTILUPE: THE ICONOGRAPHY OF ENGLAND’S SECOND ST THOMAS." Antiquaries Journal, October 11, 2023, 1–23. http://dx.doi.org/10.1017/s0003581523000331.

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2020 saw the celebration of significant anniversaries connected with several medieval English saints, led most notably by the triple anniversary of the birth (1120), death (1170) and translation (1220) of St Thomas Becket, archbishop of Canterbury (1162–70, canonised 1173). This offered scholars an occasion to review and revisit important aspects of the documentary sources and material culture relating to the saints’ cults in England and across Europe. The celebrations of St Thomas Becket also coincided with the 700th anniversary of the canonisation of St Thomas de Cantilupe, bishop of Herefor

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