Academic literature on the topic 'Canterbury, Eng. – History'
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Journal articles on the topic "Canterbury, Eng. – History"
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Johns, C. M., and T. W. Potter. "The Canterbury Late Roman Treasure." Antiquaries Journal 65, no. 2 (1985): 312–52. http://dx.doi.org/10.1017/s0003581500027165.
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In 1962, an important hoard of Christian late Roman silver was found at Canterbury and declared Treasure Trove. The assemblage, which dates to the end of the fourth century A.D. or the first decade of the fifth, and includes ingots and inscribed spoons, was published in 1965. In 1982, a spoon appeared on the London antiquities market which on investigation proved to be one of five objects (with two stamped ingots and two siliquae) that had formed part of the 1962 discovery, but had not been declared; they were pronounced Treasure Trove in 1983. This paper is an illustrated catalogue and discussion of all the items now known to constitute the Canterbury treasure. Two further sets of late Roman silver spoons are also catalogued, an unprovenanced group in private hands which displays marked links with the Canterbury treasure, and the Dorchester-on-Thames hoard, found in the late nineteenth century and typologically and chronologically closely related to Canterbury. X-ray fluorescence analyses of all the items have been carried out in the British Museum Research Laboratory, and the results are discussed.
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Ortenberg, Veronica. "Archbishop Sigeric's journey to Rome in 990." Anglo-Saxon England 19 (December 1990): 197–246. http://dx.doi.org/10.1017/s0263675100001666.
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According to the Anglo-Saxon Chronicle, Archbishop Sigeric of Canterbury went to Rome in 990, to fetch his pallium. Sigeric, formerly a monk of Glastonbury and then abbot of St Augustine's, Canterbury, had been consecrated bishop of Ramsbury in 985, and became archbishop of Canterbury at the end of 989 or at the beginning of 990, on the death of Archbishop Æthelgar. During the journey, or more likely, once he had returned to England, he committed to writing a diary covering his journey and his stay in Rome. This year, the 1000th anniversary of Sigeric's visit to the ‘city of St Peter’, as medieval travellers called Rome, seems a suitable time to undertake a new examination of the considerable devotional and artistic impact of the Roman pilgrimage on the cultural and spiritual life of the late Anglo-Saxon Church.
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Avis, Paul. "Lambeth 2020: Conference or council?" Theology 122, no. 1 (2018): 3–13. http://dx.doi.org/10.1177/0040571x18805907.
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The future of the Anglican Communion – currently riven by opposing ideologies – hangs to a significant extent on the success or failure of the Lambeth Conference that will gather for the fifteenth time in July 2020. The Archbishop of Canterbury will convene the bishops of the Communion in Canterbury for worship, study and discussion. At the end of the day, the conference may address a teaching message to the Church and to the world. But the Lambeth Conference will not take any decisions intended to bind the Communion as a whole or any of its member churches. The Lambeth Conference does not have the constitutional authority to legislate for Anglicanism, but brings the bishops together to confer. But where does that leave the Lambeth Conference in relation to the 2,000-year history of councils and synods of the Church? How does the Lambeth Conference relate to the great conciliar tradition of Christianity? This article argues that Anglicanism is a form of conciliar, reformed Catholicism and that the Lambeth Conference is an expression of non-hierarchical, non-coercive conciliarity.
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Newman, Barbara. "The Burdens of Church History in the Middle Ages." Church History 83, no. 4 (2014): 1009–13. http://dx.doi.org/10.1017/s000964071400122x.
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We live in apocalyptic times. But, for a chilling sense that the end is at hand, one cannot beat the Middle Ages. So when I reflect on “the burdens of church history” as a medievalist, I find it bracing to ponder some ways that the era's most thoughtful prophetic writers brooded on church history. They were at least as concerned as we about complicity in an institution they saw as compromised at best, and at worst, in the service of Antichrist. St. Hildegard (1098–1179), though orthodox enough to have been declared a Doctor of the Church in 2012, wrote scathing letters to the most powerful prelates of her day and preached sermons against their negligence. No less scathing was William Langland (fl. 1365–1385), author of the sprawling allegorical vision of Piers Plowman. Langland decided to revise his poem after its prophecies about the dispossession of clergy played a role in the Great Rising of 1381, in which the archbishop of Canterbury was murdered. Wisely, he concealed his identity; we know his name almost by accident.
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Mansfield, S., L. M. Watkins, R. J. Townsend, and R. J. Chynoweth. "Biology of Ostenia robusta observations on life history and behaviour." New Zealand Plant Protection 68 (January 8, 2015): 360–66. http://dx.doi.org/10.30843/nzpp.2015.68.5813.
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Ostenia robusta (Hutton) is an endemic dolichopodid fly that sometimes occurs in the soil under agricultural crops and pastures Little is known about its biology and the role it may play in agroecosystems A population of these flies near Southbridge Canterbury was observed from 2013 to 2015 Adult flies emerged between December and March each year and were monitored with yellow sticky traps placed in wheat ryegrass radish and white clover crops Adults will drink water and feed on 10 honey solution under laboratory conditions but no predatory behaviour was observed and attempts to induce oviposition were unsuccessful From dissection maximum female egg load was approximately 6065 eggs Very few O robusta larvae were found in 2014 and none were associated with pupae of Costelytra zealandica (White) a result contradictory to 2012 and 2013 The diet range of larval O robusta remains unknown but this predator appears unlikely to play a significant role in the control of C zealandica
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Pheifer, J. D. "Early Anglo-Saxon glossaries and the school of Canterbury." Anglo-Saxon England 16 (December 1987): 17–44. http://dx.doi.org/10.1017/s0263675100003847.
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‘The Anglo-Saxon glosses are part of the Anglo-Saxon literary heritage.’ This oracular pronouncement of Professor Stanley's has been elucidated by Michael Lapidge's recent article on the school of Canterbury, to which mine is in some ways complementary. Lapidge makes a strong case for his view that the ‘original English collection’ ofglossae collectaein the Leiden Glossary and other continental glossaries was compiled in Canterbury under Archbishop Theodore (669–90) and Abbot Hadrian (671–709 × 10) and transmitted to continental centres of Anglo-Saxon missionary activity during the eighth century, and he emphasizes its importance as ‘a wonderful treasury of evidence for the books which were known and studied in early England’. One piece of evidence that he adduces for the English origin of this collection is the fact that batches of glosses derived from it are found in the Epinal–Erfurt and Corpus glossaries, which establishes that the collection was already in existence and in England when the Epinal–Erfurt Glossary was compiled betweenc.675 and the end of the seventh century, and was still there intact when the compiler of the Corpus Glossary used it a century or more later.
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Robson, Michael. "Saint Anselm and his Father, Gundulf." Historical Research 69, no. 169 (1996): 197–200. http://dx.doi.org/10.1111/j.1468-2281.1996.tb01851.x.
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Abstract Saint Anselm quarrelled with his father, Gundulf, left home and settled at Bec. There is a negative account of Gundulf in Eadmer's biography, although there is a reference to his taking the monastic habit near the end of his life. A necrology of Christ Church cathedral priory at Canterbury in two late manuscripts contains a hitherto unnoticed entry for Anselm's parents. This discovery, which is not mentioned in R. W. Southern's two major studies of Anselm, is of particular relevance for the saint's later dealings with his father. It leaves open the question of a subsequent reconconliation, despite the assumptions of medieval hagiography.
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Love, Rosalind C. "Frithegod of Canterbury's Maundy Thursday hymn." Anglo-Saxon England 34 (December 2005): 219–36. http://dx.doi.org/10.1017/s0263675105000104.
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In his Catalogus of British writers, John Bale's account of the tenth-century scholar, Frithegod, includes incipits for two hymns, of which the first, on Mary Magdalen (‘Dum pietas multimoda’), was long thought lost. In fact it is not lost, but has simply become uncoupled from its author's name, and is transmitted anonymously in three manuscripts of French origin, and in some Spanish liturgical books, whence it was first printed in 1897. Frithegod's authorship is suggested by Patrick Young's seventeenth-century catalogue of Salisbury Cathedral manuscripts. Young noticed two ‘carmina Frethogodi’ at the end of what is now Dublin, Trinity College 174 (a late eleventh- or early twelfth-century Salisbury legendary), giving the incipit of the first as 'Dum pietas multimoda’. After Young had catalogued TCD 174, the page with the hymns must have become detached, and cannot now be traced. Frithegod may have composed the hymn while still at Canterbury, and then perhaps took a copy back to his native Auvergne, given that it ended up in an English manuscript but also circulated in France. Although the circumstances of composition are beyond recovery, I suggest that the hymn was originally intended not for the cult of Mary Magdalen (it was used thus in France), but rather to accompany the penitential rituals of Maundy Thursday. The article includes a text and translation of the hymn.
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Ayris, Paul. "Continuity and change in diocese and province: the role of a Tudor bishop." Historical Journal 39, no. 2 (1996): 291–313. http://dx.doi.org/10.1017/s0018246x00020252.
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ABSTRACTThomas Cranmer's register is important in shedding valuable shafts of light on the nature of the episcopal office in Tudor England. Despite the government's break with Rome in the 1530s, much of the archbishop's routine administration continued unaltered. Nonetheless, there were profound changes in Cranmer's role. Royal commissions, proclamations, injunctions, letters missive and acts of parliament all served to modify Cranmer's position as principal minister of the king's spiritual estate. When the crown issued a commission to the archbishop for the exercise of his jurisdiction, the prelate's position as a royal official was clear for all to see. It is sure, however, that the impact of Christian humanism and reformed theology also did much to shape Cranmer's work. The enforcement of the English Litany and, most notably, of the 42 Articles reveal the changing nature of the episcopal office at this time. In contrast to received orthodoxy, it is now clear that the bishops mounted a widespread campaign at the end of Edward VI's brief reign to secure use of this reformed formulary. There can be little doubt that Thomas Cranmer's years at Canterbury were of great significance in reshaping the role of the episcopate in early modern England.
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GORDON, DENNIS P. "Review of New Zealand Coastal Marine Invertebrates 1―an illustrated compendium edited by S. Cook (2010)." Zootaxa 2407, no. 1 (2010): 67. http://dx.doi.org/10.11646/zootaxa.2407.1.4.
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This outstanding work is the culmination of a publishing project that began twenty years ago. Originally planned as a three-year project and initiated in November 1990, the goal was to produce a single-volume identification guide, illustrating a majority of the coastal macroinvertebrate species of New Zealand. These would be species larger than one centimetre in size, found on the seashore and encountered within the depth range visited by the average scuba diver. In the event, as tends to happen with visionary projects, the time frame grew, largely owing to human factors, and a second volume will be published in 2012 to complete the series. Though a long time coming, this first volume was worth the wait―it is truly a milestone in New Zealand natural-history publishing. Canterbury University Press is to be congratulated in taking it on and the editor, who initiated and coordinated the project, in seeing it through to the end.
Dissertations / Theses on the topic "Canterbury, Eng. – History"
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Foss, David Blair. "The Canterbury Archiepiscopates of John Stafford (1443-52) and John Kemp (1452-54) with editions of their registers." Thesis, King's College London (University of London), 1986. https://kclpure.kcl.ac.uk/portal/en/theses/the-canterbury-archiepiscopates-of-john-stafford-144352-and-john-kemp-145254-with-editions-of-their-registers(9500e653-65be-479a-a88a-772f6c9dc859).html.
Full textBooks on the topic "Canterbury, Eng. – History"
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F, Routledge C. The Church of St. Martin, Canterbury: An illustrated account of its history and fabric. 2nd ed. G. Bell, 1988.
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Stafford, Pauline. After Alfred. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198859642.001.0001.
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This book traces the development of a group of anonymous, vernacular, annalistic chronicles—‘the Anglo-Saxon chronicles’—from their genesis at the court of King Alfred to their end at the Fenland monastery of Peterborough. It reconsiders them in the light of wider European scholarship on the politics of history-writing. It covers all surviving manuscript chronicles, with detailed attention being paid to palaeography, layout, and content, and identifies key lost texts. It is concerned with production, scribe-authors, patrons, and audiences. The centuries these chronicles cover were critical to the making of England and saw its conquest by Scandinavians and Normans. They have long been part of the English national story. The book considers the impact of this on their study and editing. It stresses their multiplicity, whilst identifying a tradition of writing vernacular history. It sees that tradition as an expression of the ideology of a southern elite engaged in the conquest and assimilation of old kingdoms north of the Thames, Trent, and Humber. The book connects many chronicles to bishops and especially to archbishops of York and Canterbury. Vernacular chronicling is seen, not as propaganda, but as engaged history-writing closely connected to the court, whose networks and personnel were central to the production of chronicles and their continuation. The disappearance of the English-speaking elite after the Norman Conquest had profound impacts on them, repositioning their authors in relation to the court and royal power, and ultimately resulting in the end of the tradition of vernacular chronicling.
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Jones, Peter J. A. Laughter and Power in the Twelfth Century. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198843542.001.0001.
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Towards the end of the twelfth century, powerful images of laughing kings and saints began to appear in texts circulating at the English royal court. At the same time, contemporaries began celebrating the wit, humour, and laughter of King Henry II (r.1154-89) and his martyred Archbishop of Canterbury, Saint Thomas Becket (d.1170). Taking a broad genealogical approach, Laughter and Power in the Twelfth Century traces the emergence of this powerful laughter through an immersive study of medieval intellectual, literary, social, religious, and political debates. Focusing on a cultural renaissance in England, the book situates laughter at the heart of the defining transformations of the second half of the 1100s. With an expansive survey of theological and literary texts, bringing a range of unedited manuscript material to light in the process, the book exposes how twelfth-century writers came to connect laughter with spiritual transcendence and justice, and how this connection gave humour a unique political and spiritual power in both text and action. Ultimately, the book argues that England’s popular images of laughing kings and saints effectively reinstated a sublime charismatic authority, something truly rebellious at a moment in history when bureaucracy and codification were first coming to dominate European political life.
Book chapters on the topic "Canterbury, Eng. – History"
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Hauser, Kitty. "A Tale of Two Cities." In Shadow Sites. Oxford University Press, 2007. http://dx.doi.org/10.1093/oso/9780199206322.003.0011.
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In the summer of 1943, a year after the Baedeker raids on Canterbury that devastated large sections of the historic city, Michael Powell and Emeric Pressburger began to film A Canterbury Tale on location in wartime Kent. Its plot was curious: three individuals find themselves on the railway station of Chillingbourne, a fictitious village in Kent, during a blackout. Bob Johnson, an American GI on leave, is heading for Canterbury, but has got off at the wrong stop. Alison Smith has come to Chillingbourne to work as a land girl. Sergeant Peter Gibbs is based at an army camp nearby. As these three head into the village, Alison is ambushed by an assailant who leaves some sticky stuff in her hair. They give chase, but the stranger disappears. Arriving at the town hall, they are told that Alison has been the latest victim of a local troublemaker dubbed the ‘Glue-Man’, believed to be a soldier, who pours glue onto the heads of young women, making them scared to go out with the soldiers stationed near the village. Alison, Bob, and Peter eventually deduce that the ‘Glue-Man’ is the local magistrate, Thomas Colpeper. Colpeper runs lectures on the beauties of the English countryside for (male) members of His Majesty’s Forces. Disappointed by small audiences, he comes up with the idea of pouring glue on young women to stop them from dallying with the soldiers who would otherwise be learning about the Old Road that runs by the village, and other matters of local interest. When all four—Alison, Bob, Peter, and Colpeper— travel to Canterbury at the end of the film, Peter intends to report Colpeper to the police, but other events intervene, and each of the three central characters receives an unexpected blessing. This detective story, of sorts, in which the perpetrator of a bizarre crime is unmasked less than halfway through the film, where the criminal goes unpunished, and where his motives stretch credibility, was bound to confuse contemporary audiences when the film was released in 1944. As Ian Christie notes, A Canterbury Tale ‘perplexed even the film’s relatively few admirers’.
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Garnett, George. "The Conquest in Historical Writing from the Late Thirteenth Century." In The Norman Conquest in English History. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198726166.003.0006.
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Chapter 5 analyses three genres of historical writing about England in the later middle ages: histories of individual churches, universal histories, and histories of the kingdom. It confirms the provisional judgement reached in Chapter 4: that with respect to the Conquest and earlier England, historical writing fossilized. There were, however, exceptions, most of which could be categorized in the first genre. These are examined in great detail, and follow on from the treatment of the unusual episodes recorded during the thirteenth century at St Augustine’s, Canterbury and Burton Abbey which were considered in Chapter 4. The first is the problematic, neglected Historia Croylandensis attributed to (Pseudo-)Ingulf, which is for the most part a fabrication of the fourteenth or fifteenth century, but which masquerades as the work of the abbot at Crowland at the end of the eleventh century, and therefore as contemporaneous with the great post-Conquest histories of England. The second is the early fourteenth-century Lichfield Chronicle, written by Alan of Ashbourn. The third is a general history of England conventionally attributed to John Brompton, abbot of Jervaulx in the early fifteenth century, and perhaps written at the abbey. All three pay a great deal of attention to (different) twelfth-century compilations of Old English and immediately post-Conquest law. This unusual characteristic accounts for their exceptional interest in the Conquest. The chapter also includes a briefer discussion of the more conventional histories into which condensed earlier discussions of the Conquest were inserted.