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Journal articles on the topic 'British Saints'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Nissim, Dafna. "nr="213"Resemblance and Identification in Personal Devotion: The Images of St. Ursula Commissioned by Anne of Brittany*." Mediaevistik 33, no. 1 (2020): 213–40. http://dx.doi.org/10.3726/med.2020.01.11.

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Abstract: Anne of Brittany commissioned three images of Saint Ursula, and I utilize these to develop a case study to demonstrate that a sense of familiarity with a holy figure was a factor in a worshipper choosing to engage with a particular saint. The iconography of Ursula’s portrayals in the Grandes Heures and Saint Ursula’s Nef reflects a likeness between Anne and the image toward which she directed her piety. I argue that they were commissioned by the queen to help her intensify her initial sense of identification with the saint. Queen Anne, a pious Christian and an educated woman, was familiar with patterns of thinking that enabled comparison and association while reading and contemplating on the vitae of saints. There were three points in Ursula’s vita that might have evoked a sense of kinship with the saint: they were both born in British lands, linked to a royal family, and were faced with marriages to foreign princes. These aspects received significant artistic attention in the portrayals of Ursula under discussion. However, the artists created the images with an interplay between the saint’s likeness to Queen Anne and a slight divergence, an approach that promoted identification with the saint but at the same time could motivate the celebrant to translate the saint’s virtues into her own life. Through an interdisciplinary perspective on the artworks and a survey of the relevant contemporary texts, this study demonstrates that the intimate and internal process of selecting a patron saint and the resulting worship with the aid of images enabled a devotee to negotiate a whole range of aspects linked to his/her self-identity and to promote religiosity and construction of secular aspects of his/her personality.

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2

James Perry. "British Latter-day Saints in the Great War, 1914–1918." Journal of Mormon History 44, no. 3 (2018): 70. http://dx.doi.org/10.5406/jmormhist.44.3.0070.

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3

Kriegel, Abraham D. "A Convergence of Ethics: Saints and Whigs in British Antislavery." Journal of British Studies 26, no. 4 (1987): 423–50. http://dx.doi.org/10.1086/385898.

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There is a paradox in the legislative success of British antislavery that invites further inquiry. While one can hardly diminish the role of evangelical Christianity in the abolition of the slave trade and, decades later, of slavery in the empire, each bill was passed by an aristocratic government predominantly Whig in composition. The first measure, the abolition of the slave trade in 1807, was passed by the Ministry of All the Talents, a coalition of Foxite Whigs and Grenvillites, in a parliament that remained almost exclusively a body of the landed interest. While the first reformed parliament of 1833 may not have been quite so preponderantly landed in its composition, it abolished slavery in the empire under the leadership of Lord Grey's government, the most aristocratic of the century. Like the Talents Ministry, the government of Lord Grey was a coalition, at least in its inception. But its moving spirits were Whigs. Yet, with some few exceptions, the role of the Whigs in British antislavery has not received the attention it deserves. In particular, one must inquire how and why a group of worldly aristocrats, especially the older generation of Fox, Grey, and Holland, should have associated themselves with an evangelical crusade. Whig aristocrats, after all, subscribed to an ethic that Evangelicals disdained, particularly in its emphasis on worldly honor; and evangelical humility, in turn, often appeared to at least some Whigs as righteous humbug.

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4

GREEN, NILE. "Stories of Saints and Sultans: Re-membering History at the Sufi Shrines of Aurangabad." Modern Asian Studies 38, no. 2 (2004): 419–46. http://dx.doi.org/10.1017/s0026749x03001173.

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Encounters between Sufi saints and Muslim rulers have played a long and important role in the textual historical traditions of Muslim South Asia. Historians of the sultanates of Delhi and the Deccan writing in Persian such as Ziya al-din Barani and Abu'l Qasim Firishtah peppered their accounts with such narratives, much to the distaste of their nineteenth century British translators who frequently excised such episodes wholesale. Some of the earliest Sufi literature composed in South Asia, such as the ‘recorded conversations’ (malfuzat) written in the circle of Nizam al-din Awliya of Delhi (d.725/1325), make clear the importance of this topos of the interview between the saint and king. The actual historical nature of such encounters is sometimes difficult to ascertain in view of the didactic and moralizing dimensions to both medieval historiography and Sufi literature in Persian.

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5

Bellon, Richard. "Saints and Sinner: Sir Richard Owen." Bulletin of the Royal College of Surgeons of England 95, no. 5 (2013): 170–71. http://dx.doi.org/10.1308/003588413x13643054409180.

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The presidential address launched the annual meeting of the British Association for the Advancement of Science. Each year a new president provided a broad and accessible summary of the current state of science to a general audience. These talks served as the meeting's intellectual tent-pole. Afterwards attendees fanned out to more specialised events. Most presidents spoke for less than 60 minutes. At the 1858 meeting in leeds, Richard Owen pummelled his audience for nearly three hours. He dedicated much of his time to describing, in excruciatingly technical detail, his groundbreaking work on the structural correspondences present in all vertebrate skeletons, which he had earlier christened 'homologies'. He now made the case that his work provided 'a superstructure of higher generalisations in regards to parts homological or answerable throughout the animal kingdom .' He finished well after eleven at night. A journalist insinuated that no one emerged from the ordeal seemingly unexhausted except for the speaker himself.

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6

Pierson, Stanley, and Gregory Claeys. "Citizens and Saints: Politics and Anti-Politics in Early British Socialism." American Historical Review 96, no. 5 (1991): 1539. http://dx.doi.org/10.2307/2165339.

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7

Nash, David, and Gregory Claeys. "Citizens and Saints: Politics and Anti-Politics in Early British Socialism." Economic History Review 44, no. 1 (1991): 179. http://dx.doi.org/10.2307/2597498.

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8

Magra, Christopher P. "Book Review: Saints and Strangers: New England in British North America." International Journal of Maritime History 18, no. 1 (2006): 422–23. http://dx.doi.org/10.1177/084387140601800140.

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9

Watenpaugh, Heghnar Zeitlian. "DEVIANT DERVISHES: SPACE, GENDER, AND THE CONSTRUCTION OF ANTINOMIAN PIETY IN OTTOMAN ALEPPO." International Journal of Middle East Studies 37, no. 4 (2005): 535–65. http://dx.doi.org/10.1017/s0020743805052190.

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In the letters he wrote from Aleppo in 1600, the British merchant William Biddulph described the daily life of this dynamic center of the East–West trade, the city where spices and silks from India and Iran were exchanged for English broadcloth and New World silver in one of the world's largest covered bazaars. He also presented Muslim practices and religious beliefs, emphasizing those features that seemed to him most unusual and reprehensible. His contempt fell firmly on a fixture of the early modern Islamic street, the ecstatic, antinomian Muslim saint: They also account fooles, dumbe men, and mad men,…Saints. And whatsoever such mad men say or doe…or strike them, and wound them, yet they take it in good part, and say, that they shall have good lucke after it. And when such mad men die, they Canonize them for Saints, and erect stately Monuments over their graves, as we have here many examples, especially of one (who being mad) went always naked, whose name was Sheh Boubac…they…erected an house over his grave, where…they are Lampes burning night and day, and many idle fellows (whom they call Darvises) there maintained to looke unto his Sepulchre…

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10

Starodubcev, Tatjana. "On the saints represented in the Byzantine icon of the Triumph of Orthodoxy in the British Museum in London." Zbornik radova Vizantoloskog instituta, no. 54 (2017): 251–78. http://dx.doi.org/10.2298/zrvi1754251s.

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The article is dedicated to the study of the saints depicted in the representation of the Triumph of Orthodoxy in the icon probably made in Constantinople around 1400 which is now kept at the British Museum in London. New identifications of certain figures are proposed. Questions are posed as to how the scene was shaped and which writings were the basis for its creation.

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11

Luft, Diana. "Locating the British Library Additional 14912 calendar." Studia Celtica 53, no. 1 (2019): 103–32. http://dx.doi.org/10.16922/sc.53.7.

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This article advances the argument that the fourteenth-century Welsh medical manuscript British Library Additional 14912 is based on materials which ultimately stem from Llanthony Prima Priory in Monmouthshire, although it may itself have been produced for a patron in the vicinity of Caerleon. The argument is based primarily on the saints' feasts which appear in a calendar which precedes the medical material in the manuscript. The feast which stands out is that of St. Finnian of Clonard, which is noted on December 12, and which is also used to calculate that month's Ember Days. The article traces the close relationship between Llanthony and Finnian's native Westmeath, and argues that Llanthony's status as an Augustinian priory may account for that foundation's apparent interest in Welsh medical material. This interest may also be seen in the closely-related fourteenth-century Welsh medical manuscript Cardiff 3.242, which may also be a product of Llanthony.

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12

Ramsay, M. A., and Kenneth E. Hendrickson. "Making Saints: Religion and the Public Image of the British Army, 1809-1885." Journal of Military History 65, no. 1 (2001): 202. http://dx.doi.org/10.2307/2677461.

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13

Weaver, Stewart. "Citizens and Saints: Politics and Anti-Politics in Early British Socialism. Gregory Claeys." Journal of Modern History 64, no. 2 (1992): 389–91. http://dx.doi.org/10.1086/244492.

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14

Pear, David. "Pulpit Socialist or Empire Wrecker? The Rev. Farnham Edward Maynard of All Saints', Wickham Terrace." Queensland Review 3, no. 1 (1996): 15–23. http://dx.doi.org/10.1017/s1321816600000647.

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Once more let me say, for I have been criticised uphill and down for my attitude towards the strike, I cannot agree that the Church should stand aloof from such questions as those which concern us to-night.These words express the heart of Farnham Edward Maynard's commitment to British seamen striking while in Australian ports during August to November 1925. Two principal issues arose to precipitate this strike. Uppermost was the poor level of pay provided by the shipping companies, and associated distress for the seamen's families when their principal ‘bread-winner’ was overseas. Their wages had been reduced from £10 per month to £9 by a board on which they believed they had inadequate representation. Such low wages were not, they maintained, adequate recompense for their work, particularly when coupled with the second issue: the living conditions aboard ship. Still angered by the waterside workers' industrial action at the end of 1924 and the following riots in Sydney during January 1925, local industry had little sympathy with the demands of overseas militants, however; nor had the Australian government, which made it clear that British seamen responsible for causing strike action in Australia would be deported. Not even the Waterside Workers' Federation, blamed for many of the recent troubles, supported the British seamen; declaring that the action proved the futility of a minority opposing the great majority', and provided ‘sufficient proof that no section of a union can accomplish success when attempting to achieve an objective against its executive, combined with majority rule’. The seamen were advised ‘to take their disputes to where they belong and rectify them there’.

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15

DARK, KEN. "Stones of the Saints? Inscribed Stones, Monasticism and the Evangelisation of Western and Northern Britain in the Fifth and Sixth Centuries." Journal of Ecclesiastical History 72, no. 2 (2021): 239–58. http://dx.doi.org/10.1017/s0022046920002559.

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Despite the paucity of written sources for fifth- and sixth-century Britain, there are many inscriptions containing brief texts in Latin or Irish. This paper reinterprets these inscribed stones, showing that, contrary to the universal current assumption that most represent the memorials of secular notables, a much stronger case can be made for understanding them as ecclesiastical monuments associated with the cult of saints. Read in this way, they offer new insights into the fifth- and sixth-century British Church and the evangelisation of the west and north of Britain during these centuries.

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16

Anderson, Emma. "Residential School Saint: The Life, Death, and Turbulent Afterlife of Rose Prince of the Carrier Nation." Church History 89, no. 3 (2020): 592–632. http://dx.doi.org/10.1017/s0009640720001341.

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Rose Prince was a young Indigenous woman who lived during the first half of the twentieth century, spending most of her short life in a Catholic residential school near Fraser Lake, British Columbia, Canada. Shy and retiring in life, Rose's venerators believe that her understated devotion was rewarded by a postmortem miracle generally reserved only for God's greatest saints: incorruption. The Catholic hierarchy and Rose's Carrier people, though at odds on much else, are unanimous that the Lejac Indian Residential School unwittingly hosted a saint between its opening in 1922 and Prince's death in 1949, and the two groups seek together to honor her with an annual pilgrimage to her gravesite. But this fragile unanimity exists in dynamic tension with the two groups’ divergent interpretations of Prince's holiness, particularly as it pertains to the legacy of residential schools. For some within the Catholic hierarchy, Rose's sanctity provides a powerful justification for the much-critiqued assimilative educational system. For many Carrier, however, Prince is its starkest repudiation. For them, Rose was—and is—the heart of a heartless world, incarnating gentle compassion in a system that, while it trumpeted these Christian virtues, itself was notably lacking in them.

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17

Okasha, Elisabeth, and Susan Youngs. "A late Saxon inscribed pendant from Norfolk." Anglo-Saxon England 32 (December 2003): 225–30. http://dx.doi.org/10.1017/s0263675103000103.

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The inscribed lead piece illustrated in pl. V was an isolated metal-detector find from near Weasenham All Saints, a village in north Norfolk (NGR: TF 848221; Sites and Monuments no. 34651). It was brought to our attention in April 1998 by staff at the Castle Museum, Norwich, and obligingly left by the owner in the British Museum for a considerable time to facilitate its study. It was subsequently acquired by the Castle Museum (acquisition number NWHCM: 2000.3) where Alan West, Curator, arranged for investigation by radiography. All this reflects the considerable difficulties in reading the lettering and interpreting the ornament on this small piece.

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18

MEWS, CONSTANT J., JOHN N. CROSSLEY, and CAROL WILLIAMS. "Guy of Saint-Denis on the tones: thinking about chant for Saint-Denis c.1300." Plainsong and Medieval Music 23, no. 2 (2014): 153–78. http://dx.doi.org/10.1017/s0961137114000023.

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ABSTRACTThis article examines the thinking of Guy of Saint-Denis about plainchant tones as formulated in his Tractatus de Tonis (c.1300), preserved as the final item in an anthology of texts that he prepared (British Library, MS Harley 281). It examines his attitude to each of the major theorists singled out in this anthology. It argues that Guy's approach to chant combines the practically oriented writings of Guido of Arezzo with the Aristotelian perspective formulated by Johannes de Grocheio, but takes that perspective a step further by reflecting on the ways different types of chant impact on the emotions. Guy was also much influenced by Peter of Auvergne, a philosopher in the Arts Faculty at Paris committed to developing the teaching of Thomas Aquinas. Careful corrections to the Tractatus in Harley 281 reflect this ongoing concern to refine his thinking, possibly stimulated by Jerome of Moravia. His core conviction is that chant modes each have an affective attribute, and need to be chosen according to the subject matter of the text being sung. Guy criticised the practice of choosing modes sequentially in liturgical offices composed by those he calls ‘moderns’. Guy argues his case by drawing on examples of chant from Saint-Denis. A case can be made, on palaeographic grounds, for identifying him with Guy of Châtres, abbot of Saint-Denis (1326–42) and author of a Sanctilogium that updates the traditional monastic martyrology by reference to more recent Dominican collections of saints' lives in order to make them more accessible for liturgical use.

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Prastiningtyas, Dyah. "Preservasi Sisa Manusia dari All Saints Church Fishergate York, Inggris." Jurnal Konservasi Cagar Budaya 6, no. 1 (2012): 44–51. http://dx.doi.org/10.33374/jurnalkonservasicagarbudaya.v6i1.98.

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Situs yang merupakan bekas gereja All Saints yang terletak di area Fishergate (York) ini dapat menjadi contoh situs yang memberikan informasi mengenai tingkat preservasi sisa manusia di wilayah Inggris. Ekskavasi tahun 2007-2008 berhasil menemukan ratusan individu yang digunakan dalam penelitian ini, dibantu dengan metode metode yang berkaitan dengan statistik untuk mengetahui frekuensi dan indeks preservasi anatomis dari masing-masing individu. Metode-metode ini diharapkan dapat memberinformasi mengenai tingkat representasi dan preservasi elemen rangka serta mendapatkan informasi bagaimana faktor lokasi, periode penguburan, dan kategori usia serta jenis kelamin dapat mempengaruhi tingkat preservasi tersebut. Tingkat preservasi sisa manusia berkaitan erat dengan faktor-faktor seperti lokasi penguburan, kedalaman penguburan, dan juga usia mati individu yang bersangkutan. Hasil analisis menunjukkan bahwa tulang-tulang panjang seperti tibia dan fibula memiliki tingkat preservasi yang tinggi yang dibutuhkan untuk bertahan dari gejalagejala tafonomi yang terjadi setelah penguburan. Kondisi ini dapat terjadi pada tulang yang berstruktur kuat dan berukuran besar, jika dibandingkan dengan tulang-tulang seperti tulang pergelangan tangan dan kaki, tulang-tulang jari, dan hyoid yang berukuran kecil. Analisis juga menunjukkan bahwa individu yang dikuburkan di areal dalam gereja memiliki tingkat preservasi yang lebih baik jika dibandingkan dengan individu yang dikuburkan di areal luar gereja. Individu-individu pada sampel yang berasal dari periode Romano-British menunjukkan tingkat preservasi yang lebih tinggi. Hal ini berkaitan dengan kedalaman letak kubur dari permukaan tanah. Sementara itu, perbandingan antara usia mati antara individu-individu sampel menunjukkan bahwa sisa individu berusia dewasa terpreservasi lebih baik jika dibandingkan dengan sisa individu yang berusia kanak-kanak. Penelitian mengenai tafonomi sisa manusia ini hanyalah bersifat penelitian tahap awal, sehingga ada baiknya dilakukan penelitian lebih lanjut.

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20

Jacob, James R., and Margaret C. Jacob. "The Saints Embalmed. Scientists, Latitudinarians, and Society: A Review Essay." Albion 24, no. 3 (1992): 435–42. http://dx.doi.org/10.2307/4050945.

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Slightly more than two decades ago in an article entitled “Scientists and society: the saints preserved” we began an historiographical intervention into the debate about the social origins of modern science. In that 1971 review essay we argued that recent work on the Restoration latitudinarians, particularly the important contribution of Barbara Shapiro, did not adequately account for the role played in latitudinarian thought by political and ecclesiastical interests. The time has come to return to the discussion. This occasion has been presented by the publication of a book of essays written for a conference held in 1987 at the Clark Library, entitled Philosophy, Science, and Religion in England 1640–1700, and edited by Richard Kroll, Richard Ashcraft, and Perez Zagorin. The volume constitutes one of the few recent contributions to an important debate about science and religion that was noisy in the 1970s and largely ignored during the Tory backlash of the 1980s. But the times are finally changing, and revitalization may now be occurring in British cultural and intellectual history. The newly edited volume stands at the cusp of the revitalization. It struggles to move forward to fresher approaches toward culture, i.e. toward the view that texts require historical and linguistic location. Yet the volume is trapped by those few contributors who are still wedded to conventions and attitudes now largely confined to the high churchmen of the 1980s.The volume revolves around two themes: the nature of liberal English Protestantism after 1660 and the contested role of science in that mental and social construct. These are themes basic to English historiography in this century, if not before, and they are very much associated with the writings of Robert Merton and Christopher Hill. Their work largely focused on the mid-century Puritans; in the 1970s attention turned to the latitudinarians and their scientific associates, from Boyle to Newton.

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21

Spiers, E. "Shorter notice. Making Saints: Religion and the Public Image of the British Army, 1809-1885. K Hendrickson." English Historical Review 114, no. 459 (1999): 1345–46. http://dx.doi.org/10.1093/ehr/114.459.1345.

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22

Soothill, K., P. Kupituksa, and F. MacMillan. "Compulsory Hospital Admissions: Dangerous Decisions?" Medicine, Science and the Law 30, no. 1 (1990): 17–25. http://dx.doi.org/10.1177/002580249003000105.

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The criterion of dangerousness as a justification for compulsory hospital admission remains pervasive in current British legislation. This study focuses on the actual use of the dangerousness criterion since the 1983 Mental Health Act. A consecutive series of 53 compulsory admissions to the Academic Unit, All Saints Hospital, Birmingham, England was studied. The investigation suggests that, despite the great debates on the dangerousness issue recently, there has been little, if any, shift in the way that psychiatrists use the concept of dangerousness in assessing persons for compulsory admissions. The results echo the earlier work of Bean (1980). Dangerousness is not the primary issue of concern in terms of compulsory admission. The present study suggests however that psychiatrists are not making dangerousness assessments in a stereotypical manner.

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23

SANTO, MATTHEW DAL. "The Shadow of a Doubt?A Note on the Dialogues and Registrum Epistolarum of Pope Gregory the Great (590–604)." Journal of Ecclesiastical History 61, no. 1 (2009): 3–17. http://dx.doi.org/10.1017/s0022046909991308.

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Since the 1980s the British scholar Francis Clark has challenged the traditional attribution of the Dialogues on the miracles of the Italian Fathers to Pope Gregory the Great (590–604). While Clark's thesis has generally been rejected by experts, it retains considerable persuasive force for those new to the field. This paper focuses on the misplaced intuitive foundation of Clark's thesis and points to the enthusiasm exhibited by Gregory the Great for the miracles of the saints in several understudied letters from his Registrum epistolarum. It particularly highlights Gregory's discussion of four miracles performed by St Andrew the Apostle at Rome in ep. 11.xxvi written to the patrician Rusticiana at Constantinople in 601. It concludes that there is no discrepancy in mentalité between Gregory as author of the Dialogues and his other recognised works.

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24

Mitchell, Philip Irving. "The Excessive Event: Four British Church Dramas (1934–1951) and the Phenomenology of the Communion of the Saints." Religion & Literature 52, no. 1 (2019): 145–68. http://dx.doi.org/10.1353/rel.2019.0058.

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25

Banerjee, Anindita. "Liberation Theosophy: Discovering India and Orienting Russia between Velimir Khlebnikov and Helena Blavatsky." PMLA/Publications of the Modern Language Association of America 126, no. 3 (2011): 610–24. http://dx.doi.org/10.1632/pmla.2011.126.3.610.

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Between the Volga and the Ganges lies a vast yet little-examined zone of linguistic, religious, ethnoracial, and political contact shaped over many centuries by mobile communities of traders, saints, soldiers, and rebels. This is the space from which Velimir Khlebnikov, modernist poet and philosopher of history, articulates a vision of revolutionary internationalism. Khlebnikov's quasi-fictional journey from Russia's Islamic borderlands to the Indian subcontinent “in search of an idea that will free all oppressed people” transforms Madame Blavatsky's heosophical interpretation of ancient Indian religious philosophy into a cornerstone of political resistance against global imperialism in the twentieth century. The intersectional history of violence through which Khlebnikov imagines a community of minorities, misfits, and mystics wandering between the peripheries of the Russian and British Empires challenges monolithic constructs of the Orient as well as dominant discourses of Russian and Indian national identity.

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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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27

Geaves, Ron. "Tradition, Innovation, and Authentication: Replicating the "Ahl as-Sunna wa Jamaat" in Britain." Comparative Islamic Studies 1, no. 1 (2007): 1–20. http://dx.doi.org/10.1558/cis.v1i1.1.

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The article will argue that the normative definition referring to Sunni Muslims, “Ahl as-Sunna wa Jamaat” has become highly contested since used as a strategy for legitimization by South Asian Sufi tariqas. Critiquing arguments that link scripturalist reform movements within Islam to urbanization, the author demonstrates that contemporary Sufi resistance to the reformers in Britain has welded together both rural ‘folk’ practice and ‘high’ Sufism into a potentially politically mobilized union. Rather than a separation of ulama and saints as proposed by Gellner, the South Asian Muslims met the Reform critique with a powerful and erudite opposition consisting of both pirs and maulvis which defended their cultic beliefs and practices as normative. The article concludes that the British experience demonstrates not so much the demise of traditional Sufism in the face of Wahhabi or Salafi scripturalism, but rather that the former are learning the lessons of the revivalists and creating innovative ways that authenticate tradition in the new urban environments of the West.

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Jackson, Neil. "Clarity or Camouflage? The Development of Constructional Polychromy in the 1850s and Early 1860s." Architectural History 47 (2004): 201–26. http://dx.doi.org/10.1017/s0066622x00001751.

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My earlier article inArchitectural History43, ‘Christ Church, Streatham, and the Rise of Constructional Polychromy’, showed that James Wild’s church of 1840–42 was, in its use of coloured masonry, far ahead of its time (Fig. 1). It preceded, by about a decade, the High Victorian fashion for constructional polychromy usually associated with John Ruskin’s pronouncements on colour, contained inThe Stones of Venice(1851 and 1853) and William Butterfield’s contemporaneous church of All Saints, Margaret Street (1849–59). The article argued that the interest in polychromy had, in fact, started much earlier in the century. The use of colour in ancient Greek architecture had been investigated and debated by the Institute of British Architects, under the guidance of Thomas Leverton Donaldson, in the 1830s while, in the 1840s, Augustus Welby Northmore Pugin gave constructional polychromy a moral quality — an expression of honesty in construction — at the Grange and St Augustine’s Church, at Ramsgate (1845–50).

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Reed, John Robert. "War, the Army and Victorian Literature, and: Making Saints: Religion and the Public Image of the British Army, 1809-1885 (review)." Victorian Studies 42, no. 2 (1999): 377–79. http://dx.doi.org/10.1353/vic.2000.0030.

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30

Cohen, Charles L. "The Colonization of British North America as an Episode in the History of Christianity." Church History 72, no. 3 (2003): 553–68. http://dx.doi.org/10.1017/s0009640700100356.

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The proposition that, to paraphrase Carl Degler, Christianity came to British North America in the first ships, has long enjoyed popular and scholarly currency. The popular account, sometimes found today in evangelical Christian circles, holds that in the seventeenth and eighteenth centuries colonists erected a mighty kingdom of God whose gates the humanist barbarians have unfortunately breached. The scholarly variation derives from Perry Miller's eloquent melodrama about Puritanism's rise and fall. Miller anatomized Puritanism as a carapace of Ramist logic, covenant theology, and faculty psychology surrounding the visceral vitality of Augustinian piety, an intellectual body that grew in health and cogency in Tudor-Stuart England and then suppurated on the American strand, corrupted by internal contradictions, creeping secularism, and periwigs. Miller understood that he was describing one single Christian tradition—Reformed Protestantism of a particularly perfervid variety—but such was his narrative's majesty that his tale of New England Puritanism ramified into the story of Christianity in the colonies; in the beginning, all the world was New England, and, at the end, the extent to which the colonists had created a common Christian identity owed mightily to Puritan conceptions of the national covenant. Miller was too good a scholar to miss the pettiness of Puritan religious politics and the myriad ways in which even the founding generation of Saints failed to live up to their own best values, but his chronicle of Puritan decline parallels the popular vision that the colonial period represented the “Golden Age” of Christianity in America: the faith began on a fortissimo chord but has decrescendoed ever since. The logic of this declension scheme spotlights some historical issues while ignoring others. The central problem for declension theory is to explain how and why Christianity's vigor ebbed, whereas the creation of a Christian culture in the colonies—the erection of churches, the elaboration of governing apparatuses, the routinization of personal devotion and moral order—is made unproblematic: it just spilled out of the Mayflower and the Arbella onto Plymouth Rock and Shawmut.

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Epstein, James. "Gregory Claeys. Citizens and Saints: Politics and Anti-Politics in Early British Socialism. New York: Cambridge University Press. 1989. Pp. xvii, 360. $54.50." Albion 23, no. 2 (1991): 330–32. http://dx.doi.org/10.2307/4050634.

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Toswell, M. J. "Prophetical Traditions in Northern Europe: Introduction." Florilegium 17, no. 1 (2000): 167–73. http://dx.doi.org/10.3138/flor.17.010.

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British Library MS Stowe 944 is a well-known eleventh-century manuscript, containing most notably the Liber Vitae of the New Minster at Winchester and the will of King Alfred. Written possibly in 1031 but certainly after Ælfwine was made abbot at the New Minster, the manuscript is a miscellany of lists of saints' resting places, kings' names, relics, and chronological commonplaces. The materials found in it are practical, historical, and could even be described as straightforward. On f. 40rv there appears a twelfth-century addition on an originally blank leaf, a text commonly known as the "Vision of Eadwine." In some fifty lines, the monk Eadwine apparently sees Cuthbert while lying in his cell at noon, and thereafter leaves the monastery, in defiance of abbot Ælfwine's order, in order to visit the saint's shrine. Upon his return he rejoices in the leniency of his reception by the other monks, and comments at some length upon the agreement between the two minsters at Winchester, "clarifying" the absolute equality of the two houses. This spurious vision is generally taken as a twelfth-century forgery, an attempt by the monks of the New Minster to establish their title and authority with respect to the Old Minster. They wished to establish that title and authority by way of this prophetic vision, a vision in the biblical and early Christian tradition of the revelatory dream-vision. Today, attempts to establish land claims and ecclesiastical authority would take place by way of arguments from documents, testimony from individuals, and careful historical investigation. A dream-vision by an employee of one of the involved parties would be unlikely to have much evidentiary value, though it is possible that were the text of the eleventh century, as this one purports to be, it might establish an historical pattern of belief (or spurious belief). How much value the "Vision of Eadwine" had in the medieval version of such proceedings is hard to determine.

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Main, Gloria L. "Saints and Strangers: New England in British North America. By Joseph A. Conforti. (Baltimore, Md.: The Johns Hopkins University Press, 2006. Pp. x, 236. $19.95.)." Historian 69, no. 3 (2007): 529–30. http://dx.doi.org/10.1111/j.1540-6563.2007.00189_14.x.

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Reed, John R. "BOOK REVIEW: John Peck.WAR, THE ARMY AND VICTORIAN LITERATURE.and Kenneth E. Hendrickson III.MAKING SAINTS: RELIGION AND THE PUBLIC IMAGE OF THE BRITISH ARMY, 1809-1885." Victorian Studies 42, no. 2 (1999): 377–79. http://dx.doi.org/10.2979/vic.1999.42.2.377.

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Vidas, Marina. "Devotion, Remembrance, and Identity. The Hagiographic Entries and Obituaries in a Parisian Thirteenth-Century Illuminated Psalter Made for Jakob Sunesen." Fund og Forskning i Det Kongelige Biblioteks Samlinger 54 (March 3, 2015): 183. http://dx.doi.org/10.7146/fof.v54i0.118881.

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Marina Vidas: Devotion, Remembrance, and Identity: The Hagiographic Entries and Obituaries in a Parisian Thirteenth-Century Illuminated Psalter Made for Jakob Sunesen The focus of the article is a handsomely illuminated Parisian thirteenth-century Psalter (London, British Library, MS Egerton 2652), which includes in the Calendar feasts of saints venerated in Denmark and, more specifically, in the diocese of Roskilde. A brief description of the manuscript is provided and the scholarly literature about the Psalter is discussed. Then a fresh look is taken at the significance of the hagiographic entries and obituaries in the Calendar. New reasons are provided for identifying the patron of MS Egerton 2652 as the Danish nobleman Jakob Sunesen (d. 1246) who had major landholdings on the island of Sjælland, and had family ties to Roskilde and Paris. The reception of the work after its completion is addressed and it is argued that the Parisian illuminated devotional manuscript might be understood as a symbol of Jakob Sunesen’s high status. It is suggested that Jakob Sunesen’s only surviving child, Ingerd, Countess of Regenstein (c.1200–1258), might have inherited the Psalter and had the obituaries added to the Calendar after her father’s death. The article also seeks to show that the obituaries may not only have served a commemorative purpose but they may have demonstrated and celebrated the manuscript owner’s noble lineage and connections.

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Ricci, Emil Anthony. "Alternative Saints: The Post-Reformation British People Commemorated by the Church of England. By Richard Symonds. New York: St. Martin's Press, 1988. xiii + 263 pp. $39.95." Church History 59, no. 3 (1990): 432–33. http://dx.doi.org/10.2307/3167779.

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Graden, Dale, and Paulo Cesar Oliveira de Jesus. "The Bella Miquelina affair: The transatlantic slave trade, British suppression and one African’s quest for liberty in the Bay of All Saints, Salvador, Brazil in 1848." Atlantic Studies 14, no. 2 (2016): 196–215. http://dx.doi.org/10.1080/14788810.2016.1235755.

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Demchenko, Maxim B. "MUNDANE MIRACLES IN AWADH. ENCOUNTERS WITH THE REVEALED AND THE HIDDEN." Studia Religiosa Rossica: Russian Journal of Religion, no. 3 (2020): 130–40. http://dx.doi.org/10.28995/2658-4158-2020-3-130-140.

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The sphere of the unknown, supernatural and miraculous is one of the most popular subjects for everyday discussions in Ayodhya – the last of the provinces of the Mughal Empire, which entered the British Raj in 1859, and in the distant past – the space of many legendary and mythological events. Mostly they concern encounters with inhabitants of the “other world” – spirits, ghosts, jinns as well as miraculous healings following magic rituals or meetings with the so-called saints of different religions (Hindu sadhus, Sufi dervishes),with incomprehensible and frightening natural phenomena. According to the author’s observations ideas of the unknown in Avadh are codified and structured in Avadh better than in other parts of India. Local people can clearly define if they witness a bhut or a jinn and whether the disease is caused by some witchcraft or other reasons. Perhaps that is due to the presence in the holy town of a persistent tradition of katha, the public presentation of plots from the Ramayana epic in both the narrative and poetic as well as performative forms. But are the events and phenomena in question a miracle for the Avadhvasis, residents of Ayodhya and its environs, or are they so commonplace that they do not surprise or fascinate? That exactly is the subject of the essay, written on the basis of materials collected by the author in Ayodhya during the period of 2010 – 2019. The author would like to express his appreciation to Mr. Alok Sharma (Faizabad) for his advice and cooperation.

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Frank, Thomas E. "Making Saints: Religion and the Public Image of the British Army, 1809–1885. By Kenneth E. HendricksonIII. Madison, N. J.: Fairleigh Dickinson University Press, 1998. 197 pp. $36.00 cloth." Church History 68, no. 3 (1999): 722–24. http://dx.doi.org/10.2307/3170074.

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Hempton, David. "Review: Ulster Presbyterianism: The Historical Perspective 1610–1970, Truth Will Prevail: The Rise of the Church of Jesus Christ of Latter-Day Saints in the British Isles 1837–1987." Irish Economic and Social History 15, no. 1 (1988): 133–35. http://dx.doi.org/10.1177/033248938801500120.

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Deshman (†), Robert. "The Galba Psalter: pictures, texts and context in an early medieval prayerbook." Anglo-Saxon England 26 (December 1997): 109–38. http://dx.doi.org/10.1017/s0263675100002131.

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The ‘Galba Psalter’ (London, British Library, Cotton Galba A. xviii) is a pocket-sized (128 × 88 mm.), early-ninth-century Carolingian book, perhaps made in the region of Liège, that was originally decorated with only ornamental initials. By the early tenth century the manuscript had reached England, where an Anglo-Saxon scriptorium added two prefatory quires (1r–19v) containing a metrical calendar illuminated with zodiac signs, KL monograms and single figures (pls. IX–X), and five full-page pictures. Two miniatures of Christ and the saints on 2v and 21r (pls. X–XI) preface the calendar and a series of prayers respectively, and three New Testament pictures marked the customary threefold division of the Psalms. Facing Ps. I was a miniature of the Nativity (pl. XII), now detached from the manuscript and inserted into an unrelated book (Oxford, Bodleian Library, Rawlinson B. 484, 85r). The Ascension on 120v (pl. XIII) prefaces Ps. CI. A third picture before Ps. LI has been lost, but almost certainly it represented the Crucifixion. The placement of an image of this theme between the Nativity and the Ascension would have been appropriate from a narrative standpoint, and some later Anglo-Saxon and Irish psalters preface this psalm with a full-page picture of the Crucifixion. Obits for King Alfred (d. 899) and his consort Ealhswith (d. 902) provide a terminus post quem for the calendar and the coeval illumination. The Insular minuscule script of the calendar indicates a West Saxon origin during the first decade of the tenth century. On the grounds of the Psalter's style and later provenance, the additions were very likely made at Winchester.

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Myerly, Scott Hughes. "Kenneth E. HendricksonIII. Making Saints: Religion and the Public Image of the British Army, 1809–1885. Madison: Fairleigh Dickinson University Press, 1998. Pp. 197. $36.00. ISBN 0-8386-3729-9." Albion 30, no. 4 (1998): 708–9. http://dx.doi.org/10.2307/4053886.

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Kidd, Thomas S. "Saints and Strangers: New England in British North America. By Joseph A. Conforti. Regional Perspectives on Early America. Baltimore, Md.: Johns Hopkins University Press, 2006, xii + 236 pp. $55.00 cloth; $19.95 paper." Church History 75, no. 4 (2006): 930–31. http://dx.doi.org/10.1017/s0009640700112120.

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Penda, Chanda. "Personal Name Trends in Independent Zambia: A Reflection on the Fluidity of Living Heritage." Journal of Law and Social Sciences 4, no. 1 (2020): 28–40. http://dx.doi.org/10.53974/unza.jlss.4.1.381.

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Personal name usage in Zambia, as is common elsewhere, has undergone changes – reflecting the overall cultural and historical changes in the nation. This article identifies the changes which took place in personal naming patterns in Zambia since independence and discusses the wider socio-cultural and political factors which caused the changes in personal naming patterns in independent Zambia. The period after independence in 1964 represents a complex of various interacting histories of the nation, which have significantly impacted naming patterns. These include, transitions from mandatory requirement for adherents of the Roman Catholic Church and other Christian organisations to adopt baptismal names of European saints and enforcement, by school authorities, of usage of European first names by indigenous Northern Rhodesians during British colonial domination, to freedom to choose first names following political independence. Further developments include the closer mingling of local tribes/languages, the rise of charismatic churches, and Islam, among others. The methodology includes quantitative text analysis of the publicly available comprehensive University of Zambia (UNZA) graduate directory which contains names of all the institution’s graduates for the fifty-year period from its foundation in 1966 to 2016. This work samples 2504 names extracted from the graduate directory between 1976 and 2016 in ten-year-intervals as follows: 1976, 1986, 1996, 2006 and 2016. The highest institution of learning in Zambia is located in the capital, Lusaka. UNZA students are drawn from multi-ethnic backgrounds, mostly featuring Zambian language groups. The period under consideration includes both people who were born/named before and after independence. Other methods used in the context of the wider thesis were ethnographic field interviews with 23 respondents in Chongwe, Kafue and Lusaka districts, and personal communication with seven others by electronic means. Among the field respondents, four were aged between their mid-60s and 73, while the rest were of varying ages between 20 and 52. The purposive selection criteria for the four elderly participants included age – those who had some experience of life under British colonial rule. The other group was randomly selected, observing balance in gender, socio-economic status and political views. The study confirms an increase in the usage of first names drawn from local languages. Over the study period, usage of indigenous Zambian personal names increased from 7.9 per cent to 31.6 per cent. The study also shows different generic patterns of first name usage among the different ethnic groups.

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Brooks, Peter Newman. "Alternative Saints. The post-Reformation British people commemorated by the Church of England. By Richard Symonds. Pp. xiii + 263+17 plates. Basingstoke: Macmillan, 1989. £33 (cloth), £11.95 (paper). 0333451740; 0 333 46 143 6." Journal of Ecclesiastical History 42, no. 1 (1991): 143–44. http://dx.doi.org/10.1017/s0022046900002967.

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Brown, Michelle P. "Paris, Bibliothèque Nationale, lat. 10861 and the scriptorium of Christ Church, Canterbury." Anglo-Saxon England 15 (December 1986): 119–37. http://dx.doi.org/10.1017/s0263675100003720.

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The primary purpose of this article is to draw attention to a little-known Anglo-Saxon manuscript of the early ninth century, now Paris, Bibliothèque Nationale, lat. 10861, a collection of Latin saints' lives or passions. My interest was first drawn to this manuscript by the brief remarks of J. J. G. Alexander and J. E. Cross (the latter incorporating the personal communication of Bernhard Bischoff), both of whom associated the manuscript with the more famous Book of Cerne (Cambridge, University Library, Ll. 1.10) by virtue of its script and decoration. Closer examination of the manuscript reveals far more complex connections and implications. In particular, the script of BN lat. 10861, which incorporates several distinctive calligraphic features, relates it closely to a group of charters produced at Christ Church, Canterbury, and dated between c. 805 and c. 825. There have hitherto been few attempts to link Anglo-Saxon documentary and book hands, with the notable exceptions of the link between Oxford, Bodleian Library, Bodley 426 (Philippus, Expositio in Iob), which has been dated to the mid-ninth century on the basis of its association with two charters (London, British Library, Cotton Augustus ii. 37, dated 838, and Cotton Charter viii. 36, dated 847) thought to have been written in Wessex, probably at Sherborne or Winchester, and the association of London, BL, Royal 1. E. VI and BL, Add. Ch. 19789, a ninth-century forgery of a document dated 759, recently advanced by Mildred Budny. The establishment of such relationships offers potential for a firmer assessment of the date and place of origin of a particular manuscript than might otherwise be possible; it may also provide a valuable insight into the workings of the scriptorium in question. If, as I believe, a reasonably accurate dating may be advanced for BN lat. 10861 through its association with charter material, further chronological implications may arise, for the decoration of this manuscript places it firmly within the ‘Canterbury’ or ‘Tiberius’ group of manuscripts, and the dating of any one member of the group offers scope for the relative dating of others.

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Barrett, Anthony A. "Saint Germanus and the British Missions." Britannia 40 (November 2009): 197–217. http://dx.doi.org/10.3815/006811309789785981.

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ABSTRACTConstantius' biography of Saint Germanus, written c. A.D. 480, includes accounts of two missions undertaken to counter the spread of Pelagianism in Britain. Germanus' frst mission is also mentioned in the chronicle of Prosper, dated to A.D. 429. The second mission is undated, and is almost certainly a fantasy. Germanus' supposed initial victory by persuasion is implausible. Also, Prosper's account of Pope Celestine I's anti-Pelagian campaigns demonstrates that the heresy was suppressed in Britain in the frst mission. The chronology of Tibatto's rebellion precludes a second mission, and its chronological anomalies arise from the need to accommodate just such a second mission.

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Sinitiere, Phillip Luke. "Joseph A. Conforti, Saints and Strangers: New England in British North America. Regional Perspectives on Early America. Baltimore, MD: Johns Hopkins University Press, 2006. xii + 236 pp. ISBN: 0-8018-8253-2 (hbk.); 0-8018-8254-0 (pbk.)." Itinerario 31, no. 1 (2007): 186–87. http://dx.doi.org/10.1017/s0165115300000425.

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Fowler, Corinne. "Revisiting Mansfield Park: The Critical and Literary Legacies of Edward W. Said’s Essay “Jane Austen and Empire” in Culture and Imperialism (1993)." Cambridge Journal of Postcolonial Literary Inquiry 4, no. 3 (2017): 362–81. http://dx.doi.org/10.1017/pli.2017.26.

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Edward W. Said’s seminal essay “Jane Austen and Empire” exhorts critics to attend to novels’ “historical valances.” Yet advances in British imperial history show that Said underestimated the extent of country houses’ Caribbean and East India Company links. Historians of British imperial history have yet to reflect directly on the implications of these discoveries for the critical legacy of Said’s essay. Informed by twenty years of critical debate, I explain why research into country houses’ colonial connections warrants a definitive modification of Said’s view on Austen. Correspondingly, the article considers the literary legacy of Said’s essay on Austen in three texts: John Agard’s poem “Mansfield Park Revisited” (2006), Jo Baker’s novel Longbourn (2013), and Catherine Johnson’s novel The Curious Tale of the Lady Caraboo (2015). Agard, Baker, and Johnson are heirs of both Austen and Said, whose writings continue to shape postcolonial renderings of the English countryside.

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Heimann, Mary. "The secularisation of St Francis of Assisi." British Catholic History 33, no. 3 (2017): 401–20. http://dx.doi.org/10.1017/bch.2017.4.

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St Francis of Assisi, mystic, stigmatic and founder of the Franciscans, has come to seem uncontroversial, a saint for ecologists, socialists and animal lovers as well as Christians of all denominations. Until his rediscovery by the Victorians, Francis was firmly associated with Roman Catholic doctrine, obedience to the papacy, participation in crusades and distinctively Catholic mystical phenomena. This article argues that Faber’s, Oliphant’s and Sabatier’s nineteenth-century Lives of St Francis opened the way for his appropriation by the general British public. The resulting denominational competition over the saint stimulated a boom in St Francis’ popularity but also led to his piecemeal secularisation.

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