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Journal articles on the topic 'Andrew's Church (Norwich, England)'

Author: Grafiati

Published: 26 July 2024

Last updated: 31 July 2025

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1

Joby, Christopher. "Trilingualism in early modern Norwich." Journal of Historical Sociolinguistics 2, no. 2 (2016): 211–34. http://dx.doi.org/10.1515/jhsl-2016-0013.

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AbstractThe aim of this article is to illustrate the importance of employing archival sources in order to identify when and to what extent a language was used during a particular period in history. It takes as an example Trudgill’s claim that from about 1565, as a result of immigration by Dutch and French speakers from the Low Countries, Norwich was a trilingual city for as much as two hundred years. After a brief description of multilingualism in early modern England and an analysis of the term trilingual, it discusses how Trudgill uses secondary sources to substantiate his claim. The article

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2

Scheck, Thomas. "The Polemics of John Heigham and Richard Montagu and the Rise of English Arminianism." Recusant History 29, no. 1 (2008): 12–27. http://dx.doi.org/10.1017/s0034193200011821.

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The English Catholic apologist John Heigham (1568–1632) deserves to be better known in light of the significant historical consequences of his efforts in the field of Catholic apologetics. Heigham’s tract, The Gagge of the Reformed Gospel (1623) accused the Reformed Church in England of heresy and innovation and summoned the readers back to the Roman Catholic Church. This work was answered by Richard Montagu (1577–1641), the future bishop of Chichester and Norwich in his book, A New Gagg for an Old Goose (1624). Montagu’s book provoked a storm of controversy within the Church of England becaus

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3

Luxford, Julian. "The Sparham Corpse Panels: Unique Revelations of Death from Late Fifteenth-Century England." Antiquaries Journal 90 (March 15, 2010): 299–340. http://dx.doi.org/10.1017/s0003581509990473.

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AbstractTwo late fifteenth-century rood-screen panels in Sparham church, near Norwich, display images of corpses that are apparently unique in surviving medieval art. One is painted with two standing corpses dressed in finery, the other with a corpse arising from a tomb within a church, with a font to one side. Both panels are notable for their surviving inscriptions, and others now lost. Together, these works constitute one of the most significant English contributions to the genre of death imagery, yet their uniqueness and artistic importance has not been recognized to date. Using a range of

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4

REYNOLDS, MATTHEW. "Predestination and Parochial Dispute in the 1630s: The Case of the Norwich Lectureships." Journal of Ecclesiastical History 59, no. 3 (2008): 407–25. http://dx.doi.org/10.1017/s0022046908004181.

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Recently it has been suggested that fundamental disagreements over the theology of grace had little impact upon parish life in early Stuart England. However, by considering the local circumstances and wider national repercussions of an open debate over predestination in the 1630s between two Norwich lecturers, William Bridge and John Chappell, this article will argue the contrary. It will show that the public nature of the clash between Bridge and Chappell, examined by the church courts, ensured that predestination became a politically divisive issue within Norwich's parishes on the eve of the

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Jarvis, Anthea. "The Dress Must Be White, and Perfectly Plain and Simple: Confirmation and First Communion Dress, 1850–2000." Costume 41, no. 1 (2007): 83–98. http://dx.doi.org/10.1179/174963007x182354.

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The basis for this article was a paper given at the Annual Symposium of the Costume Society in Norwich in 1998, on the theme of religious dress. It has been expanded with further research. This article traces the history and development of special dress worn for the sacraments of confirmation and first communion in the Church of England and the Roman Catholic Church. Before the 1850s no special dress was required; the growth of the fashion for increasingly elaborate white dresses and veils post-1850 seems to have been fostered by the growing affluence of the middle classes and by the fashion p

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6

Emms, Richard. "St Augustine’s Abbey, Canterbury, and the ‘First Books of the Whole English Church’." Studies in Church History 38 (2004): 32–45. http://dx.doi.org/10.1017/s0424208400015710.

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Early in the fifteenth century, Thomas of Elmham, who grew up in Norfolk and became a monk of St Augustine’s abbey, Canterbury, began to write and illustrate an ambitious history of his monastery. It may be that his interest in history arose from his early years at Elmham, site of the see of East Anglia in late Anglo-Saxon times. This could explain why he became a monk at the oldest monastic establishment in England instead of at the local Benedictine houses, such as Bury St Edmunds, Ely, or Norwich. Clearly he developed his historical interests at St Augustine’s with its ancient books and rel

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7

Chang, Jae-keong. "Between the Gregorian Reform and the Norman Church Reform: Bishop Herbert de Losinga of Norwich and the Church Reform in Medieval England." 韓國敎會史學會誌 65 (September 30, 2023): 207–29. http://dx.doi.org/10.22254/kchs.2023.65.08.

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8

Forrest, Ian. "The Dangers of Diversity: Heresy and Authority in the 1405 Case of John Edward." Studies in Church History 43 (2007): 230–40. http://dx.doi.org/10.1017/s0424208400003235.

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When John Edward of Brington in Northamptonshire abjured heresy in the ‘Greneyerd’ of Norwich cathedral close on Palm Sunday 1405, he was presented to the gathered crowds as a living example of the dangers of diversity in the Christian faith. Because heresy was feared as a fundamental challenge to doctrine, authority, and social harmony, the agents of Church and crown went to great lengths in the period between 1382 and the Reformation to advertise its depravity and illegality. The anti-heresy message was not, however, a simple one, and the judicial performances that constitute the Church’s pr

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9

Vercruysse, Jos E. "A Scottish Jesuit from Antwerp: Hippolytus Curle." Innes Review 61, no. 2 (2010): 137–49. http://dx.doi.org/10.3366/inr.2010.0102.

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A memorial for Mary, Queen of Scots, and for two of her ladies-in-waiting, Barbara Mowbray-Curle, wife of Gilbert Curle, a secretary of the queen, and her sister-in-law, Elizabeth Curle is kept in St Andrew's Church in Antwerp (Belgium). The monument was founded by Barbara's son, Hippolytus. After the execution of the queen the ladies left England and settled first in Paris and afterwards in Antwerp. The article concentrates on the two sons of Barbara, who became Jesuits. Little is known about the elder, James. He died in 1615 in Spain, probably still a Jesuit student. The younger one, Hippoly

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10

Lapish, Marisa. "The Eucharist as Iconic Experience of Divine Love: Ancient – Future Orienteering with Julian of Norwich." Kenarchy Journal 4 (October 2022): 44–57. http://dx.doi.org/10.62950/vxkla44.

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This paper explores Julian of Norwich’s experience of divine love through her understanding of “poynte,” culminating in her mystical revelation of the blood of Jesus. In the medieval context of plague, war, and hopelessness, Julian experiences the blood of Jesus on the cross present in the Eucharist as a place of safety and joy, something which can speak to the contemporary reader during this time of pandemic, racial strife, and global pessimism. First, the stage is set by historically examining the socio-cultural milieu of fourteenth-century England, mystical spirituality, and sacramental pra

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11

Sárközi, Gabriella. "Magyarországi diákok az angol és skót egyetemeken (1789-1914)." Acta Papensia 7, no. 1-2 (2007): 101–20. http://dx.doi.org/10.55954/ap.2007.1-2.101.

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The topic of my research is the Hungarian students at the universities of England and Scotland in the modem age (1789-1914). In this topic, prof. emer. George Gömöri carried on research-work on Hungarian students in England and Scotland (16—17th century) and there are other researchers and historians who are concerned with making scientific investigations on H ungarian and Transylvanian students abroad like Richard Hörcsik and Agnes Simovits. Moreover, regarding to the Transylvanian Unitarians: Elisabeth Zsakó and Andrew Kovács have to be mentioned. My research includes the studies of students

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12

Downes, Peter, Kenneth McNamara, and Alex Bevan. "Encounters with Charles Hartt, Louis Agassiz and the Diamonds of Bahia: The Geological Activities of the Reverend Charles Grenfell Nicolay in Brazil, 1858-1869." Earth Sciences History 33, no. 1 (2014): 10–25. http://dx.doi.org/10.17704/eshi.33.1.95872j4m742v2g24.

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The Reverend Charles Grenfell Nicolay (1815-1897) made an important contribution to early geological work in Western Australia as a scientific adviser to the Colonial government and founder of the Colony's first public collection of rocks, minerals and fossils. During his early career he taught geography at King's and Queen's Colleges in London, before leaving London in 1858 to serve as the Anglican Church Chaplain to the British residents in the city of Salvador, Bahia, Brazil. We describe here some of his geological activities in Brazil over the period 1858-1869. He assisted Charles Frederic

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13

Doe, Norman. "Samuel Hallifax (1733–1790)." Ecclesiastical Law Journal 22, no. 1 (2019): 49–66. http://dx.doi.org/10.1017/s0956618x19001704.

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Trinity Hall, Cambridge was founded in 1350 by William Bateman, Bishop of Norwich, for the study of canon law and civil law, as provided in its statutes. It later developed a direct connection with Doctors’ Commons in London, the College of Advocates practising in the church and admiralty courts. In the period 1512–1856, of the 462 admitted as advocates, 85 were from the Hall, including 15 masters and 45 fellows. From 1558 to 1857, the Hall had 9 out of about 25 Deans of Arches: two under Elizabeth, three at the end of the seventeenth century, three in the eighteenth century and one in the nin

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14

Sachs, William L. "Earth and Altar: The Evolution of the Parish Communion in the Church of England to 1945. By Donald Gray. Alcuin Club Collections 68. Norwich: Canterbury Press, 1986. xiii + 247 pp. £ 10.50." Church History 57, no. 1 (1988): 102–3. http://dx.doi.org/10.2307/3165929.

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15

Robbins, Keith. "Earth and Altar. The evolution of the parish communion in the Church of England to 1945. By D. Gray. (Alcuin Club Collections, 68.) Pp. xiii + 247. Norwich: Canterbury Press (for The Alcuin Club), 1986. £10.50. 0 907547 55 9." Journal of Ecclesiastical History 39, no. 1 (1988): 155–56. http://dx.doi.org/10.1017/s0022046900039476.

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Robbins, Keith. "Earth and Altar. The evolution of the parish communion in the Church of England to 1945. By D. Gray. (Alcuin Club Collections, 68.) Pp. xiii + 247. Norwich: Canterbury Press (for The Alcuin Club), 1986. £10.50. 0 907547 55 9." Journal of Ecclesiastical History 39, no. 2 (1988): 320–21. http://dx.doi.org/10.1017/s0022046900021370.

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17

McGowan, A. T. B. "Amyraldianism – is it modified Calvinism? by Ian Hamilton (Worcester: Evangelical Presbyterian Church in England and Wales, order from theclerk@fsworld.co.uk, 2003. 21pp. pb. £2. No ISBN) / Amyraut Affirmed by Alan C. Clifford (Norwich: Charenton Reformed Publishing, 2004. 64pp. pb £3.50 ISBN 0952671670)." Evangelical Quarterly 77, no. 2 (2005): 186–87. http://dx.doi.org/10.1163/27725472-07702020.

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18

JOBY, CHRISTOPHER. "The Norwich Exile Community and the Dutch Revolt." History, February 13, 2024. http://dx.doi.org/10.1111/1468-229x.13387.

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AbstractA recent trend in historiography on the Dutch Revolt is to examine the role of transnational networks and how the positions and practices that exiles developed outside the Low Countries contributed to the Revolt and helped to shape the confessional landscape of the emerging Dutch Republic. A recent study by Silke Muylaert (2020) on migrant churches in England engages with this trend. One church that Muylaert analyses is the Flemish church in Norwich. This article builds on work on Norwich by Muylaert and other authors such as Raingard Esser to analyse the transnational networks to whic

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19

JOBY, CHRISTOPHER. "The Dutch Exile Community in King's Lynn: A Forgotten Moment in Anglo‐Dutch Contact." History, February 11, 2025. https://doi.org/10.1111/1468-229x.70000.

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AbstractBefore, during and after the start of the Dutch Revolt, thousands of people, principally Calvinists, left the Low Countries for England. They established communities in more than twenty towns including the borough of King's Lynn in west Norfolk. Exiles from Flanders and Holland began arriving in Lynn in 1567, and they soon established a Calvinist church community there. A 1571 census indicates that the exile community had more than 200 members, many of whom worked in the textile trade. In 1572, in the early months of the Dutch Revolt, the minister returned to the Low Countries. Thereaf

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20

"APPENDIX." Camden Fifth Series 36 (July 2010): 203–7. http://dx.doi.org/10.1017/s0960116310000084.

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/82/ IN The Name of God Amen I John Rastrick of Kings Lynn in the County of Norfolk Clerk being mindfull of my mortality and the uncertainty of this present Life and being Sommon'd by age and infirmities to bethink my Self of my Departure out of this world and having thro’ Gods mercy the free use of my reason and understanding Do make this my last Will and Testament, written all with my own hand in manner and form following first I Comitt my Soul into the hands of Jesus Christ my Glorified Redeemer and Intercessor and by his mediation into the hands of God my reconciled father with trust and h

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