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Relevant bibliographies by topics / All Saints' Parish Church

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Academic literature on the topic 'All Saints' Parish Church'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "All Saints' Parish Church"

1

Wereda, Dorota. "Handover of the buildings and equipment remaining after the dissolution of the Pauline monastery in Leśna Podlaska in 1864 to the Eastern Orthodox Church and its further history." Historia i Świat, no. 8 (August 29, 2019): 133–48. http://dx.doi.org/10.34739/his.2019.08.09.

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In Leśna Podlaska, the image of Mother of God has been an object of worship since 1683. In 1727, the Leśna parish was taken over by monks from the Pauline Order. In 1875, on the basis of Tsar Alexander II's decree, the church in Leśna Podlaska, together with the venerated image, the great altar, and votive offerings, were handed over to the Eastern Orthodox Church. The remaining furnishings were transferred to 18 parish churches of the liquidated dioceses of Podlasie and Lublin. The organ was transferred to All Saints Church in Warsaw. The book collection of the Pauline monks from Leśna was donated to the library of the seminary in Lublin. In the years 1879–1881, the exterior of the church was changed, giving the building an appearance characteristic of Orthodox Church temples. Leśna Podlaska became an important centre of Russification policy carried out by Russia.

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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 case of the Church of England, ancillary parish buildings were occasionally shared with non-Christian religious congregations for limited use: for example, later that decade the church halls of All Saints, Gravelly Hill, Birmingham, were being used by Muslims and Hindus for festivals and clubs.

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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 (September 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 controversy surrounding her thesis has focused on the narrow base upon which she made expansive claims. The concept of a feminized church, however, has attracted a number of scholars. Some, like Gerald Moran, have found evidence of the process much earlier in New England, while Mary Ryan and others have explored church membership during the Second Great Awakening of the early nineteenth century. The research continues the Northeastern focus, however, in terms of both geography and denomination. Thus historians still have no sense as to the universality of these trends. In addition, the focus has remained on church membership and cultural perceptions of women's religious role. We have precious little information on how women translated ideas about their role into the life of an ongoing religious institution.

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Chapman, Mark. "Anglo-Catholicism in West Wales: Lewis Gilbertson, Llangorwen And Elerch." Journal of Religious History, Literature and Culture 6, no. 1 (June 1, 2020): 71–95. http://dx.doi.org/10.16922/jrhlc.6.1.4.

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Lewis Gilbertson (1815–1896) was one of the most prominent Anglo-Catholic clergy of St David's' diocese. He became the first incumbent of the new church at Llangorwen just outside Aberystwyth, built by Matthew Davies Williams, eldest brother of the Tractarian poet Isaac Williams (1802–65). Gilbertson adopted ritualist practices and Tractarian theology, which later influenced the church he was to build in Elerch (also known as Bont Goch) where his father, William Cobb Gilbertson (1768–1854), had built his house in 1818. After a brief survey of the development of Tractarianism in Wales, the paper discusses the building of the church at Llangorwen, which had the first stone altar since the Reformation in the Diocese of St David's, before discussing Gibertson's ministry in the parish. From Llangorwen Gilbertson moved to Jesus College, Oxford where he served as vice-principal and where he became increasingly convinced of the need for a new church and parish for his home village. He had earlier built a National School in 1856 commissioning the well-known Gothic revival architect G. E. Street. For St Peter's church, completed in 1868, he turned to William Butterfield, who had built the Tractarian model church of All Saints', Margaret Street in London. Gilbertson, who appointed himself as first incumbent for a brief period, set the ritualist tone of the parish while at the same time ensuring regular Welsh-language services to attract villagers from what he called the 'broken shadow of practices of the primitive Church' of the Welsh Methodists. The paper concludes with a brief discussion of Gilbertson's later career before assessing the impact of Tractarianism in west Wales, especially the confident and idealistic vision of a return to the apostolic faith for all the people of Wales on which it was established.

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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 (April 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 the Established Church. In the Church Times the Anglo-Catholics possessed a weekly newspaper which outsold all its rivals put together and which reinforced the impression that theirs was the party with the Church's future in its hands. Furthermore, Anglo-Catholicism could claim to be supplying the Church of England with many of its saints and with a fair proportion of its scholars. Slum priests like R. R. Dolling and Arthur Stanton gave their lives to the task of urban mission; Edward King, bishop of Lincoln, was hailed as a spiritual leader by churchmen of all parties; Charles Gore, Walter Frere and Darwell Stone were scholars of renown, while Frank Weston, bishop of Zanzibar, combined academic achievements and missionary zeal with personal qualities which brought him an unexpected pre-eminence at the 1920 Lambeth Conference. In the last decade of the nineteenth century and in the first decades of the twentieth century, therefore, Anglo-Catholicism was the party of advance, offering leadership and vision and presenting the Church of England with a concept of Catholicity which many found attractive.

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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 network of branches had been established across England, and the Revd Alexander A. Boddy, vicar of All Saints’, had been actively involved in its Sunderland branch prior to 1907. Harris, who was in Sunderland at the time of this new departure in All Saints’, objected to the identification of the ‘gift of tongues’ with what he perceived to be genuine Pentecostal experience. One of the principal ironies of the situation is that his opposition was promulgated in the Pentecostal League’s periodical Tongues of Fire. It is contested that this local controversy represents not only a curious chapter in the history of Protestant polemics against the miraculous, but that it embodied broader ramifications than might first appear, not least in the impetus generated toward the establishment of distinctive Pentecostal identity and orthodoxy.

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Christiansen, Drew. "I. The Nonviolence–Just War Nexus." Horizons 45, no. 1 (May 23, 2018): 108–14. http://dx.doi.org/10.1017/hor.2018.2.

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Gerald Schlabach wrote that a key test of progress for Catholicism in its dialogue with the historic peace churches on nonviolence and the use of force would be that the church's teaching on nonviolence would become “church wide and parish deep.” While modern Catholic social teaching has recognized nonviolence since the time of the Second Vatican Council, and Pope Saint John Paul II gave nonviolence strong, formal endorsement in his 1991 encyclical Centesimus Annus, the church's teaching on nonviolence is hardly known in the pews. If they are familiar at all with Catholic teaching on peace and war, most Catholics would know the just-war tradition, especially through the US bishops’ 1983 pastoral letter, The Challenge of Peace. But the newer and still relatively slight teaching on nonviolence is hardly known at all. Only by rare exception do Catholic preachers address issues of peace and war.

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Tulić, Damir. "Glory Crowned in Marble: Self-promotion of Individuals and Families in Seventeenth- and Eighteenth-Century Monuments in Istria and Dalmatia." Radovi Instituta za povijest umjetnosti, no. 43 (December 31, 2019): 139–50. http://dx.doi.org/10.31664/ripu.2019.43.11.

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Senior representatives of the Venetian Republic inspired distinguished noblemen and rich citizens in Venice, as well as in Terraferma and Stato da Mar, to perpetuate their memory through lavish commemorative monuments that were erected in churches and convents. Their endeavour for self-promotion and their wish to monopolise glory could be detected in the choice of material for the busts that adorned almost every monument: marble. The most elaborate monument of this kind belongs to the Brutti family, erected in 1695 in Koper Cathedral. In 1688 the Town of Labin ordered a marble bust of local hero Antonio Bollani and placed it on the facade of the parish church. Fine examples of family glorification could be found in the capital of Venetian Dalmatia – Zadar. In the Church of Saint Chrysogonus, there is a monument to the provveditore Marino Zorzi, adorned with a marble portrait bust. Rather similar is the monument to condottiere Simeone Fanfogna in Zadar’s Benedictine Church of Saint Mary and the monument to the military engineer Francesco Rossini in Saint Simeon. All these monuments embellished with portrait busts have a common purpose: to ensure the everlasting memory of important individuals. This paper analyses comparative examples, models, artists, as well as the desires of clients or authorities that were able to invest money in self or family promotion, thus creating the identity of success.

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Rolska, Irena. "Fundacje sakralne wojewody wołyńskiego Seweryna Józefa Rzewuskiego (po 1694–1755)." Artifex Novus, no. 3 (October 1, 2019): 76–95. http://dx.doi.org/10.21697/an.7064.

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SUMMARY Seweryn Józef Rzewuski was the son of Stanisław Mateusz Rzewuski (1662–1728), grand crown hetman and Belz voivode, and Ludwika Eleonora Kunicka (coat of arms: Bończa; d. 1749). He was the older brother of Wacław Piotr Rzewuski (1706–1779), grand crown hetman and castellan of Cracow. The main house of Seweryn Józef and Antonia from the Potocki Rzewuski was the castle in Olesko. Before 1745 the voivode carried out renovation works at the castle, decorating it with stuccos and sculptures. The main building Rzewuski founded was the church and Capuchin monastery located below the castle. The single-nave church has a double-span nave enclosed by two rows of lower, rectangular-shaped side chapels linked by narrow passages. The church has an austere, flat facade with one portal on the axis, typical for Polish Capuchin architecture. Monastery buildings were located on the northern side of the church. The wings of the monastery surrounded a rectangular inner viridary, uncommon for Capuchin monasteries. The monastery in Olesko was one of the most magnificent Polish Capuchin monasteries. Seweryn Józef and Antonina Rzewuski revered the blessed John of Dukla. This was manifested by their decision to found the building of a column dedicated to Blessed John of Dukla in Lviv in 1736. The Rzewuski kept good relations with the Greek Catholics from Chełm and the Chełm starosty. Rzewuski founded baroque side-altars for the orthodox church in Kanie, which are now in the local parish church. He was also one of the initiators of the coronation of the icon of Our Lady of Chełm. Seweryn Józef Rzewuski inherited Łęczna (1737), and as the city’s owner he began renovating the parish church of Saint Mary Magdalene, rebuilding the burned city hall, two market squares and establishing a third one. Rzewuski founded two new, baroque altars for the church. Two side-altars, the pulpit, baptismal font and two altars in side chapels remain until this day. The remains of the programme, that can be found on the altars, indicate a close link between the passion and eucharistic worship. In 1745 Seweryn Józef finished building and decorating a small, single-navechurch in Łuszczów. All aforementioned buildings and art founded by Seweryn Józef Rzewuski, except from the column dedicated to the blessed John of Dukla in Lviv, were located on territories which belonged to the voivode.

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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 jurisdiction had gone the great pilgrimage shrines, not only St Thomas of Canterbury—that monument to the triumph of the sacerdotium over the regnum—but also Our Lady of Walsingham and a host of others. Down, too, had gone the religious houses, lesser and greater, with their elaborate liturgical practices, and many familiar saints’ days had disappeared from the calendar before the austere simplifications of 1552. Such changes had provoked much opposition and disquiet, but they had left intact die ceremonial core of the old faith, the Mass in all its multitude of forms, and the innumerable little sacramental and liturgical pieties which constituted the faith of ordinary people. The recent researches of Professor Scarisbrick, Dr Haigh, Dr Susan Brigden, and others have reminded us just how lively these pieties were before—and during—the Reformation, even in places heavily infiltrated by the New Learning, such as London. It was at this level that traditional religion seems to have been at its most flourishing; in the small fraternities and guilds attached to parish churches; in the ornamentation and equipment of the churches themselves; and in the provision of gifts and bequests for obits, lights, and charitable doles.

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Dissertations / Theses on the topic "All Saints' Parish Church"

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Lindsay, Ross Moore. "All Saints Pawleys : a new Paradigm Church." Thesis, Brunel University, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.427684.

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Galloway, Barendina Martha. "The reformation of religion in Freebridge Marshland, Norfolk, with special reference to Tilney All Saints, circa 1500-1580." Thesis, University of Cambridge, 1998. https://www.repository.cam.ac.uk/handle/1810/273069.

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Johnson, Janiece L. ""Give it all Up and Follow Your Lord": Mormon Female Religiosity, 1831-1843." Diss., CLICK HERE for online access, 2001. http://contentdm.lib.byu.edu/u?/MTGM,42183.

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Kline, Joshua. "A Tiffany Window In the Virginia Museum of Fine Arts and the Patronage of The Saunders Family of Richmond." VCU Scholars Compass, 2012. http://scholarscompass.vcu.edu/etd/2890.

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The aim of this research is to present an important but forgotten Tiffany interior, that of All Saints Episcopal Church, and focuses on the source for the Saunders memorial window, Christ Resurrection. After portraying the Saunders Family and the context of the window and church interior as an important part of Richmond’s history, this thesis sets up a number of inquiries regarding Christ Resurrection. What are the literary sources; what are the formal sources, from the Renaissance to the late nineteenth century; and what is the meaning of the composition? This thesis utilizes an art historical method of archival, connoisseurial, and iconological research. The analysis of the third chapter illustrates that Frederick Wilson’s composition of Christ Resurrection does not follow any one of the Evangelists. Rather it comes from an extensive pictorial tradition from Resurrection scenes of the 14th century leading into the 17th.

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Books on the topic "All Saints' Parish Church"

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Churches, Cheshire. Parish church of All Saints Daresbury. Cheshire: Cheshire Churches, Cheshire County Council, 1987.

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Barrows, Ann. All Saints' Patcham: Church guide & parish history. Brighton (4 Church Hill, Patcham, Brighton): The Authors, 1990.

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Deakin, W. A. The parish church of All Saints, Loughborough. Loughborough: Dover Reprints, 2003.

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Helfenstein, Ernest. History of All Saints' Parish, Frederick County, Maryland. 2nd ed. Frederick, Md: All Saints' Church, 1991.

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Marion, Hall, Morton Robert editor, and Staffordshire Parish Registers Society, eds. Leigh All Saints parish registers, 1541-1837. [Newcastle-under-Lyme?]: 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. [Newcastle-under-Lyme?]: Staffordshire Parish Registers Society, 2009.

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7

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

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Broughton, Janice. All Saints, Wigston Magna: A history of the parish church. Wigston Magna: Broughton Publishing, 1999.

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Rush, Cary H. All Saints' Church: A 225 year history of a parish, 1772 to 1997. [Philadelphia, Pa.?]: C.H. Rush, 1996.

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Parish, Wellington Shropshire. All Saints parish church, Wellington, Shropshire: An index of baptisms, 1800-1825. (Wellington?: Shropshire Family History Society, 1988.

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Book chapters on the topic "All Saints' Parish Church"

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Freeze, Gregory L. "All Power to the Parish? The Problems and Politics of Church Reform in Late Imperial Russia." In Social Identities in Revolutionary Russia, 174–208. London: Palgrave Macmillan UK, 2001. http://dx.doi.org/10.1057/9781403919687_9.

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Hoover, Brett C. "All Saints from Village Church to Shared Parish." In The Shared Parish, 29–66. NYU Press, 2014. http://dx.doi.org/10.18574/nyu/9781479854394.003.0001.

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Mottram, Stewart. "Conclusion." In Ruin and Reformation in Spenser, Shakespeare, and Marvell, 197–208. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198836384.003.0006.

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This chapter opens with a case study, assessing the impact of a century of protestant reforms on the layout and liturgy of the parish church of All Saints’, Bolton Percy, in the early 1650s—a time when both the poet, Andrew Marvell, and his patron, the former lord general of the parliamentary army, Thomas, third lord Fairfax, were parishioners. The chapter explores how Thomas Fairfax had helped preserve the stained glass and other features of Bolton Percy church, in spite of parliamentary ordinances directing the destruction of church idols and images, including those in windows. Yet Fairfax’s distaste for forms of protestant iconoclasm nevertheless co-existed with his presbyterian beliefs—a conjunction that may seem surprising, were it not for the fact that this study has uncovered a similar ambivalence towards religious violence and ruin creation in other avowedly puritan writers, from Spenser to Marvell. The chapter goes on to explore the Laudian apologist, Peter Heylyn’s identification with the religious conservatism of the Elizabethan church, arguing against the conventions of reformation historiography by suggesting that it was by no means only Laudians who sought to slow the pace of reformation and return the seventeenth-century church to the sobrieties of the Elizabethan settlement. The ambivalence of writers across the early modern period towards forms of reformation violence points rather to an anti-iconoclastic tradition that was indigenous to English protestantism in its formative century—suggesting that Laudian opposition to protestant iconoclasm was less ‘avant-garde’ than reformation historians have hitherto suggested.

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Conti, Emanuel Magro. "Two maritime related confraternities established at Bormla (Cospicua) parish church, Malta." In Ships, Saints and Sealore, 31–40. Archaeopress Publishing Ltd, 2014. http://dx.doi.org/10.2307/j.ctvqc6j9n.8.

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Hardy, Thomas. "Chapter XVI All Saints’ and All Souls’." In Far from the Madding Crowd. Oxford University Press, 2008. http://dx.doi.org/10.1093/owc/9780199537013.003.0018.

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On a week-day morning a small congregation, consisting mainly of women and girls, rose from its knees in the mouldy nave of a church called All Saints’, in the distant barrack-town before mentioned, at the end of a service without a sermon. They were...

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Maldonado-Estrada, Alyssa. "Manual Labor and the Artistry of Devotion in the Basement." In Lifeblood of the Parish, 75–104. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479872244.003.0003.

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This chapter explores masculinity and material culture in the backstage space of the church basement, where devotional and ritual objects are under construction. It argues that manual labor is devotional labor and examines the relationship between masculinity, embodiment, and religious transmission. In the basement men learn to embody masculine values and skills, like craft, creativity, and dedication. Through painting saints and building the giglio men enact their devotion and commitment to the parish and achieve belonging and status in the feast community. In this homosocial space, men demonstrate proficiency in Catholic iconography and negotiate questions of materiality and sacred presence as they repair the broken bodies of saints. This chapter explores the relationship between homosociality, Catholic practice, joking, and camaraderie among lay men. As embodied ethnography, this chapter centers reflexivity by examining the positionality of the female ethnographer in the male space and gender in fieldwork.

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Varnam, Laura. "Sacred and profane: Pastoral care in the parish church." In The church as sacred space in Middle English literature and culture. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781784994174.003.0004.

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This chapter argues that the profane challenge posed by lay misbehaviour and sacrilege in the church paradoxically strengthens sacred space. Sermon exempla from the literature of pastoral care (e.g. Mirk’s Festial, Mannyng’s Handlyng Synne) show how devils and demons assist in the cleansing of the church from profane contamination and the chapter argues for the integral relationship between violence and the sacred, focusing on the punishment of sinners and on the sacrificial blood of Christ, depicted in lyrics and wall paintings. The chapter reassesses the relationship between church art and sermon exempla and argues for a symbiotic relationship that presents the material church and its devotional objects as living, breathing actors in the drama of salvation. The performance of narrative exempla animates the visual depictions of angels, devils, and saints in the church who come to life to protect and fight for their sacred spaces.

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Allen, John L. "The Church Outside “The Church”." In The Catholic Church. Oxford University Press, 2014. http://dx.doi.org/10.1093/wentk/9780199379804.003.0004.

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Theologically, Catholicism understands itself to be a “communion of saints” that cuts through time and across space, embracing all those who have been baptized and incorporated into the fellowship of Jesus Christ. That’s not, however, what most people usually mean when they talk about “the...

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"BRIEF GENERAL DESCRIPTION OF THE CHURCH." In The Anglo-Saxon Church of All Saints, Brixworth, Northamptonshire, 5–10. Oxbow Books, 2013. http://dx.doi.org/10.2307/j.ctvh1dkvf.13.

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"THE INTERPRETATION OF THE CHURCH FABRIC." In The Anglo-Saxon Church of All Saints, Brixworth, Northamptonshire, 159–90. Oxbow Books, 2013. http://dx.doi.org/10.2307/j.ctvh1dkvf.21.

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Conference papers on the topic "All Saints' Parish Church"

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Pavlík, Zbyšek, Lukáš Balík, Lucie Kudrnáčová, Jiří Maděra, and Robert Černý. "Chapel of cemetery church of all saints in Sedlec – Long-term analysis of hygrothermal conditions." In INTERNATIONAL CONFERENCE OF NUMERICAL ANALYSIS AND APPLIED MATHEMATICS (ICNAAM 2016). Author(s), 2017. http://dx.doi.org/10.1063/1.4994509.

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