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Dissertations / Theses on the topic 'British Saints'
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Wakeford, Mark Reginald. "The British church and Anglo-Saxon expansion : the evidence of Saints cults." Thesis, Durham University, 1998. http://etheses.dur.ac.uk/991/.
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Donovan, Leslie Ann. "The old English Lives of Saints Eugenia and Eufrosina : a critical edition /." Thesis, Connect to this title online; UW restricted, 1993. http://hdl.handle.net/1773/9397.
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Thesis (Ph. D.)--University of Washington, 1993.<br>Includes portions of British Library Manuscript Cotton Julius E VII. in the original Old English and modern English transcription. Vita. Includes bibliographical references (leaves [291]-312).
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Fox, Michael Barrie Holmes. "The theology, history and organisation of the Reorganized Church of Jesus Christ of Latter Day Saints in the British Isles." Thesis, University of Nottingham, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282344.
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Kanno, Mami. "Constructing gender and locality in late medieval England : the lives of Anglo-Saxon and British female saints in the South English Legendaries." Thesis, King's College London (University of London), 2016. https://kclpure.kcl.ac.uk/portal/en/theses/constructing-gender-and-locality-in-late-medieval-england(9b907f0a-4858-4386-9892-33a7c056e5e5).html.
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This thesis examines the construction of gender and locality in late medieval England through the lives of Anglo-Saxon and British female saints in the South English Legendaries (SELS). Focusing on a distinctive characteristic of the SELS, the inclusion of native saints, it examines a group of native female saints in the British Isles, who appear in the fourteenth and fifteenth-century manuscripts of the SELS. All female saints covered in this study were monastic women, who were nuns and abbesses, from various parts of England and Wales, living between the seventh and tenth centuries. The thesis, consisting of five chapters, explores the vitae of these saints in turn, namely Frideswide of Oxford, Æthelthryth of Ely, Mildred of Minster-in- Thanet, Edburga of Winchester, and Winifred of Gwytherin, focusing on topics distinctive to each vita. Through reading their vitae, this study aims to shed light on aspects of gender, and particularly virginity, of these medieval female saints, analysing various literary motifs such as enclosure, incorrupt bodies, and danger of rape. By comparison with classical virgin martyr legends, it examines how the virginity of medieval insular women in some ways followed but at others most significantly departed from the classical models in order to present a new form of female sanctity. This thesis is not only a detailed study exploring medieval English abbesshood in hagiography, but also provides insights into the roles of the vitae of native female saints in the formation of localities and nationality, looking at issues such as the translation of relics and local cult activities. Given that the SELS are one of the post- Conquest hagiographic collections, that aimed to present saints from Anglo-Saxon, British, Irish, or Celtic backgrounds, as ‘English’ saints, this study demonstrates how the SELS present a late medieval view of the nation composed of various localities of saints.
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Jorgensen, Lynne Watkins. "The First London Mormons: 1840-1845: "What Am I and My Brethren Here For?"." Diss., CLICK HERE for online access, 1988. http://patriot.lib.byu.edu/u?/MTGM,19184.
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Pierce, Rebecca. "National identity and the British Empire the image of Saint Paul's Cathedral /." Huntington, WV : [Marshall University Libraries], 2004. http://www.marshall.edu/etd/descript.asp?ref=393.
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Gresko, Jacqueline. "Gender and mission : the founding generations of the Sisters of Saint Ann and the Oblates of Mary Immaculate in British Columbia, 1858-1914." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape7/PQDD_0018/NQ46349.pdf.
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Rock, Catherine A. "Romances Copied by the Ludlow Scribe: Purgatoire Saint Patrice, Short Metrical Chronicle, Fouke le Fitz Waryn, and King Horn." [Kent, Ohio] : Kent State University, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=kent1207073118.
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Thesis (Ph. D.)--Kent State University, 2008.<br>Title from PDF t.p. (viewed May 29, 2008). Advisor: Susanna Fein. Keywords: British Library; manuscripts; scribal studies; manuscript studies. Includes bibliographical references.
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Nilsson, Fredrik. "Den Gyllene Legenden om Britannien : En italiensk munks syn på brittisk och irländsk historia." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-95967.
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This essay is about the works of Jacobus de Voragine, a genoan munk during the thirteenth century namely Legenda Aurea, or The Golden Legend. This essay aims to compare his works to contemporary material as well as modern academic texts. The purpose of which is to see how accurate Jacobus was in his writings, especially when it comes to the early medieval history in the british isles as well as Ireland. The essay as a whole has the purpose of studying the chronology and information provided by these texts in order to see what was right versus what was wrong from the perspective of the modern reader.
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Prosser, Siân. "A study of the British Library manuscripts of the Roman de Troie by Benoît de Sainte-Maure : redaction, decoration, and reception." Thesis, University of Sheffield, 2011. http://etheses.whiterose.ac.uk/15137/.
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Recent studies of the Roman de Troie have highlighted the need for more research on the extant manuscripts, because of the unreliable nature of the critical edition and the importance of the text to scholars of twelfth -century literature. This study seeks to contribute to knowledge of one of the most popular versions of the Troy legend in medieval France by describing and analysing two little-known manuscripts of the text. London, British Library, Additional 30863 (L2) presents an abridged version of the poem that provides insights into the reception of the poem in the early thirteenth century. London, British Library, Harley 4482 (L 1) contains a series of decorated initials which exhibit a higher than suspected level of engagement with the text on the part of the manuscript's makers. Part I of the thesis concentrates on L2, beginning in chapter 1 with a codicological and palaeographical description, and a discussion of its likely provenance. Chapter 2 develops the codicological analysis, looking at specific evidence of scribal editing and comparing the manuscript with its closest relative to see which abridgments are unique to L2. It concludes with case studies that illustrate the scribe's abridgement techniques via the presentation of the principal female characters. Chapter 3 looks at how the abridgements affect principal warrior figures such as Hector, Achilles and Penthesilee, concluding that the redactor and his public may have had a less nuanced vision of heroism than Benoit. It contrasts L2 with an abridged version of the text in Paris, BibliotMque nationale, fonds fran~ais, 375, in order to bring out the specificity of its approach. Part II focuses on L 1. Chapter 4 provides a full codicological and palaeographical description, and explores the likely provenance of the codex. Chapter 5 consists of a detailed examination of the manuscript decoration, while chapter 6 examines the reception of the Troy myth as evidenced by the contents of the historiated initials, focusing on Hector, Achilles and Penthesilee. The Harley initials are examined within the context of the illuminations of the wider manuscript tradition. Appendix I: the historiated initials of London, British Library, Harley 4482, Montpellier, Bibliotheque interuniversitaire, section medecine, H.25I, and Paris, Bibliotheque nationale, fonds fran~ais 783.
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Gresko, Jacqueline. "Gender and mission the founding generations of the Sisters of Saint Ann and the oblates of Mary Immaculate in British Columbia, 1858-1914 /." Ottawa : Library and Archives Canada, 2000. http://www.nlc-bnc.ca/obj/s4/f2/dsk1/tape7/PQDD_0018/NQ46349.pdf.
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Mayeres-Rebernik, Agathe. "Le Saint-Siège face à la « question de Palestine », de la déclaration Balfour à la création de l’état d’Israël." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040053.
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L’objet de notre recherche est de définir la politique du Saint-Siège face à la « Question de Palestine », durant la période qui va de la Déclaration Balfour (1917) à la création de l’État d’Israël (1948). À ce moment précis de l’Histoire où les Britanniques s’apprêtent à recevoir de la Société des Nations un mandat plaçant la Palestine sous leur tutelle, la « renaissance » d’Israël pose à l’Église catholique un double problème. Sur le plan politique, les pressions des diplomaties arabes et de la Congrégation pour l’Église orientale empêchent toute ouverture vers la création d’un État hébreu, le Vatican redoutant que les chrétiens arabes n’en paient le prix. Sur le plan théologique, le retour du peuple juif sur la Terre de la promesse pose à l’Église une question inédite. Cette restauration temporelle ne démontre-t-elle pas en effet que l’Alliance entre Dieu et le peuple d’Israël reste valide ? Et si Israël demeure le peuple élu, quelle est la raison d’être de l’Église ? Si le christianisme est par essence universel, il n’est pas pour autant dissocié de l’Histoire, et notamment de celle du peuple d’Israël « dont le Christ est issu selon la chair » (Rm 9, 3-5). Il s’agit donc de comprendre le particulier enchevêtrement du temporel et du spirituel dans cette région tourmentée du monde qu’est le Proche-Orient<br>The object of this research is to define the policy of the Holy See faced with the “Palestinian Question” during the period dating from the Balfour Declaration (1917) to the creation of the State of Israel (1948). At the precise moment in history when the British received a mandate from the League of Nations placing Palestine under their tutelage, the “rebirth” of Israel posed a dual problem for the Catholic Church. On the political front, the pressures imposed by Arab diplomats and the powerful voice of the Congregation of Eastern Churches prevented any talk of creating a Jewish state, the Vatican's stance being that Christian Arabs should not pay the price for this. On the theological front, the return of the Jewish people to the Promised Land posed a new question for the Church. Did not this return prove that the relationship between God and the people of Israel was still valid ? If Israel remained the chosen people what would be the justification for the Church? If Christianity is essentially universal this does not disassociate it from its history, especially that of the people of Israel "of whom as concerning the flesh Christ came " (Rm 9: 3-5) It is therefore important to understand the particular overlap of politics and religion in this troubled region of the world which is the Middle East
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Cantara, Linda M. "ST. MARY OF EGYPT IN BL MS COTTON OTHO B. X: NEW TEXTUAL EVIDENCE FOR AN OLD ENGLISH SAINT'S LIFE." UKnowledge, 2001. http://uknowledge.uky.edu/gradschool_theses/276.
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Scholarship of the anonymous Old English prose Life of St. Mary of Egypt ranges from source studies and linguistic analyses to explorations of Anglo-Saxon female sexuality and comparisons to saints' lives translated by the monk Ælfric, but all of these studies have been based on either the text extant in BL MS Cotton Julius E. vii or on W. W. Skeat's edition of the Julius manuscript, Ælfric's Lives of Saints (1881-1900). There is, however, an as yet unedited fragmentary copy of the Old English Mary of Egypt in BL MS Cotton Otho B. x, a manuscript severely damaged by fire in 1731. Digital imaging of damaged manuscripts in concert with ultraviolet fluorescence and other special lighting techniques has been shown to be effective for restoring the legibility of previously inaccessible texts. By means of such digital facsimiles I have transcribed the text of Mary of Egypt in Otho B. x, have collated this text with Skeat's edition, and have discovered that Otho B. x contains textual evidence not found in Julius E. vii. In this thesis, I present my findings and discuss the significance of this new textual evidence for the Old English Life of St. Mary of Egypt.
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Conley, Caitlyn Augusta Brianna. "Christianity as a Means of Identification: The Formation of Ethnic and Cultural Identities in the British Isles During the Early Medieval Period, 400-800." University of Akron / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=akron1537895575850201.
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Perkins, Tedrow Lewis. "British Pastoral Style and E.J. Moeran's Fantasy Quartet: A Lecture Recital, Together with Three Recitals of Selected Works of J.S. Bach, B. Britten, L. Foss, G. Handel, A. Marcello, E. Rubbra, C. Saint-Saens, and Others." Thesis, North Texas State University, 1986. https://digital.library.unt.edu/ark:/67531/metadc331812/.
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British musical style changed dramatically after 1880 primarily due to factors which may be subsumed under the general heading of nationalism. This change from an essentially Germanic style has been termed the British musical renaissance by many writers on the subject. Within this new musical language, several distinctive substyles arose. One of these, British pastoral style, has been alluded to by Frank Howes and others, but these allusions do not contribute to an understanding of the works purportedly belonging to that style. It is the purpose of this study to define British pastoral style and examine its relation to the British musical renaissance. The method employed for defining style will be that of Jan LaRue's as described in his Guidelines for Style Analysis. What is British pastoral style? Judging from the literature, British pastoral style is a type of British music written between 1900 and 1950 which evokes pastoral images, especially those associated with the British landscape. A stylistic analysis of selected works will define British pastoral style through enumeration and discussion of the style's musical constituents. A more refined definition of British pastoral style is achieved by an in-depth analysis of E. J. Moeran's Fantasy Quartet, which represents a large portion of British pastoral music, that is, works featuring the oboe. Finally, an examination of British pastoral style's relation to the British musical renaissance will reveal reasons for this particular manifestation of British musical style.
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Murphy, Diana Lucy. "Performing saints' lives: Medieval miracle plays and popular culture." 1998. https://scholarworks.umass.edu/dissertations/AAI9909195.
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This dissertation examines vernacular saint plays in French, Italian, and English from the thirteenth through sixteenth centuries. It focuses on the genre of hagiographic drama as an expression of popular religion and popular culture in the Middle Ages, serving as a test of current theories pertaining to popular culture. Sociohistorical methods are employed throughout the work as a basis for determining the role of religious theater in medieval society. Contextual analyses of theoretical approaches are provided, including New Historicism, the theory of Mikhail Bakhtin, and the work of Victor Turner. The chapters offer information concerning the cultic traditions that gave rise to the saint plays, an examination of social changes related to the performances, aesthetic conventions, and issues of reception.
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(9086852), Aidan M. Holtan. "Reading the Body: Dismemberment of Saints and Monsters in Medieval Literature." Thesis, 2020.
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<p>While the body in medieval literature can be compared to a text, the nature of this text varies depending on the classification of the body in question. For a monster, the body is static: it indicates victory, marks borders, and is not engaged with beyond the initial dismemberment and display. Conversely, the saintly body is a dynamic body, constantly called upon to continue acting on behalf of the community in the form of miracles. The saintly body is a body in flux—changing and accruing narratives to itself over time. Despite these differences, however, the body itself exists on a spectrum, ranging from human to non-human, and from monstrous to beatific. I therefore further argue that it is the relationship of the deceased individual and the community that determines how a body is treated and understood after death, even if the postmortem body in question bears signs that could easily be interpreted as either monstrous or saintly. This reception, in turn, is reflected in the body’s role within the community.</p>
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Mac, Kenzie Scott Hutcheson. "SAINT OSWALD, CHRIST AND THE DREAM OF THE ROOD: MUTABLE SIGNS AT A CULTURAL CROSSROAD." 2010. http://trace.tennessee.edu/utk_graddiss/897.
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The first decades following a country’s conversion to Christianity are sometimes marked by experimentation with native expressions of piety. Out of the multicultural environment of early Christian Northumbria such experiments created an insular Germanic version of sanctity. In the mid-seventh century, Oswiu of Northumbria (642-670), the younger brother and successor to King Oswald, constructed an elaborate narrative of God’s plan for England (without consent or guidance from the Roman Church). His narrative would weave his family into the sacred fabric of his nascent, Christian kingdom. Through skillful manipulation of oral tradition, material culture and sacri loci he crafted a unique interpretation of his brother’s death, an interpretation that Bede later canonizes in his Ecclesiastical History. King Oswiu, developed a novel form of the sacred by fusing certain established topoi of Christian sanctity with cultural elements from the Germans, Irish, Britons and Picts. Oswiu created the first Germanic holy warrior. Oswald with his dual nature as martyred warrior-king and humble saint represented a uniquely hybrid model of Germanic Christian sanctity as an imitatio for his people.
It is this same cultural and intellectual environment, that gave birth to the Anglo-Saxon poetic masterpiece, The Dream of the Rood, which I suggest was written during the reign of King Aldfrith (685-705). Whereas Oswiu wished to consolidate political power through aligning his family with the newly introduced religion, the poet of the Dream of the Rood focused on exploring a related issue, the dual nature of Christ. The poem draws inspiration from the same font of political, cultural, and spiritual ideas that Oswiu used when he created his martyr-king. The inversions of traditional roles — Christ as warrior in The Dream of the Rood and warrior-king Oswald as martyr and humble servant of God — represent an outgrowth of the spiritual milieu that existed in seventh century Northumbria.
The Dream of the Rood and the narrative of St. Oswald’s martyrdom reflect not merely Germanic ideals but a unique worldview stemming from the cultural and ethnic diversity of Northumbria. Both also reflect a desire by the Northumbrians to include themselves in the narrative of the Christian faith.
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Hurley, Mary Kate. "Communities in Translation: History and Identity in Medieval England." Thesis, 2013. https://doi.org/10.7916/D8Z60M3K.
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"Communities in Translation: History and Identity in Medieval England" argues that moments of identity formation in translated texts of the Middle Ages are best understood if translation is viewed as a process. Expanding on Brian Stock's idea that texts organize and define real historical communities, I argue that medieval translations--broadly considered as textual artifacts which relate received narratives--create communities within their narratives based on religious, ethnic, and proto-nationalist identities. In my first chapter, I assert that the Old English Orosius--a translation of a fifth-century Latin history--creates an audience that is forced to assume a hybrid Roman-English identity that juxtaposes a past Rome with a present Anglo-Saxon England. In chapter two, I argue that the inclusion of English saints among traditional Latin ones in Ælfric of Eynsham's Lives of the Saints stakes a claim not only for the holiness of English Christians but for the holiness of the land itself, thus including England in a trans-temporal community of Christians that depended on English practice and belief for its continued success. In my third chapter, I turn to Chaucer's Man of Law's Tale, and read it alongside its historical source by Nicholas Trevet in order to demonstrate Chaucer's investment in a multicultural English Christianity. These arguments inform my reading of Beowulf, a poem which, while not itself a translation, thematizes the issues of community raised by my first three chapters through its engagement with the problematic relationship between communities and narrative. When Beowulf's characters and narrator present an inherited narrative meant to bolster community, they more often reveal the connections to outside forces and longer histories that render its textual communities exceedingly fragile. Where previous studies of translation focus on the links of vernacular writings to their source texts and their Latin past, I suggest that these narratives envision alternative presents and futures for the communities that they create.
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Clark, Melanie Ann Jones. "Saint Mary’s Mission, (Mission City, British Columbia) 1861 to 1900." Thesis, 1993. http://hdl.handle.net/2429/1634.
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This thesis examines the pre-1900 relationship between the Oblates of Mary Immaculate, a French order of Roman Catholic priests, and the Sto:lo of the Fraser Valley. It considers the effects of the strict and inflexible Oblate system on the Sto:lo. Primary sources for this study were found at the Oblate Archives, the Archives of the Sisters of St. Ann, and from various oral testimonies.
Under a regime called the "Durieu System", the Oblates encouraged the creation of segregated, self-sufficient agricultural villages on Sto:lo reserves. Ecclesiastically appointed watchmen recorded the names of transgressors against the Oblate "norms" of behaviour. No deviation was tolerated under this regime of surveillance and segregation.
The thesis focuses on the Sto:lo children sent to the residential school at St. Mary's Mission; Sister Mary Lumena's diaries and the reminisces of a Metis student, Cornelius Kelleher, were the main sources of information. There were two schools on the site; the boys' under Oblate control, the girls' under the supervision of the Sisters of St.Ann. The schools were residential because the Oblates sought to isolate the children from Sto:lo elders who adhered to the "old ways". At school, children spoke only English and learned by rote-recitation. Sto:lo cosmology was replaced with the Roman Catholic religion. To prevent "immorality", the Oblates segregated the pupils from outsiders and the opposite sex; even their parent's visits were supervised. The school was self-sufficient so as to keep contact with the outside world at a minimum.
The Oblates held a utopian vision of a docile, pious, capable, Roman Catholic peasantry. They hoped former pupils would return to their village and educate others or settle in agricultural villages under Oblate control. However, as this study shows, most pupils were orphans or Metis and did not have much influence in their village.
This thesis suggests that the small numbers who attended St. Mary's found the transition between the Oblate and Sto:lo worlds difficult to make. Present-day informants described their reactions (which ranged from negative to ambivalent) to the residential school system and the effects of cultural confusion on their lives.
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B-Hardy, Marie-Hélène. "Étude de la diversité des populations historiques de Montréal et de Québec par l’analyse de la morphologie dentaire : le cimetière catholique de la première église Notre-Dame (1691-1796) et le cimetière protestant Saint-Matthew de Québec (1771-1860)." Thèse, 2015. http://hdl.handle.net/1866/18398.
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Deux principaux événements colonisateurs ont apporté de nouvelles vagues de migration au Québec : La fondation de la Nouvelle France, de 1608 à 1763 et la conquête du territoire par les Britanniques après 1763. Afin d’étudier les différences et similarités entre ces dernières et les interactions possibles entre les migrants et les communautés locales déjà présentes sur le territoire, la morphologie dentaire, un outil permettant de proposer des interprétations d’ordre paléogénétique sur l’origine des populations passées, a été analysée pour les deux groupes suivants: 37 individus provenant du cimetière de la première église Notre-Dame à Montréal (1691-1796); et 61 individus provenant du cimetière de Saint-Matthew à Québec (1771-1860). À cette fin, le protocole de l’Arizona State University -Dental Anthropology System a été utilisé pour la collecte de données. La mesure moyenne de divergence et une analyse d’hétérogénéité des populations (Matrice R et Fst modifiés pour les données non-métriques) ont été ensuite calculées. Les valeurs de biodistance confirment que la majorité des individus observés pour les deux collections sont d’ascendance européenne. L’analyse intra-populationnelle a aussi permis d’identifier certains individus, probablement métis, qui s’approchent de la variation amérindienne. Il semble aussi, selon la matrice R et les valeurs Fst calculées pour les deux échantillons, que Notre-Dame est légèrement plus hétérogène et semble avoir incorporé une composante amérindienne un peu plus importante que Saint-Matthew, probablement par métissage, faisant suite, par exemple, à l’incorporation d’individus Amérindiens convertis dans les premières sociétés coloniales. Bien que nos résultats soient très préliminaires, la relation qu’ont entretenue ces deux populations d’origine européenne avec les populations locales, semble avoir varié au cours du temps, en fonction du contexte politique et économique des différentes vagues de migration européenne. Le degré de métissage plus élevé à Montréal au XVIIIe siècle qu’à Québec au XIXe siècle pourrait ainsi refléter un besoin plus pressant de la part des premiers migrants européens de se faire des alliés amérindiens en vue de la réussite du projet colonisateur.<br>Two colonisation events occurred in Quebec, from 1608 to 1763 (New France), and after 1763 (British Regime), providing new waves of immigrants. In order to examine differences and similarities between the latter waves and the possible interactions between the immigrants and the local communities already living on the territory, dental morphology, which allows us to propose paleogenetic interpretations on the ancestry of past populations, has been analysed for the following two groups: 37 individuals from the cemetery of the Première Église Notre-Dame in Montreal (1691-1796); and 61 individuals from the cemetery of Saint-Matthew in Quebec City (1771-1860). We used the Arizona State University’s -Dental Anthropology System protocol for the observation of dental traits. Mean measures of divergence and population heterogeneity analysis (R Matrix and Fst modified for non-metric data) were calculated. Biodistance values confirm that the majority of the analysed individuals from both collections were of European ancestry. However, intra-population analysis was able to identify certain individuals who were closer to Native American variation. Furthermore, results of R matrix and Fst tests showed that Notre-Dame sample was slightly more heterogeneous. It seemed to have incorporated more of a Native American component than Saint-Matthew, probably through admixture, which was a consequence of the assimilation of “Christianised” Native Americans within the early colonial society. Therefore, although our results are preliminary, interactions between Europeans and local groups seem to have changed through time as a result of colonisation. The higher levels of admixture in the 18th century Montreal (in comparison to the 19th century Quebec City) might reflect a rather urgent need from the first European migrants to set up alliances with Native Americans for the long-term viability of the colony.