Relevant bibliographies by topics / Christian shrines – England

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Academic literature on the topic 'Christian shrines – England'

Author: Grafiati
Published: 25 July 2024
Last updated: 31 July 2025

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Journal articles on the topic "Christian shrines – England"

1

Cusack, Carole. "Medieval Pilgrims and Modern Tourists." Fieldwork in Religion 11, no. 2 (2017): 217–34. http://dx.doi.org/10.1558/firn.33424.

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This article examines the Marian shrines of Walsingham (England) and Meryem Ana (Turkey). Walsingham was a popular pilgrimage site until the Reformation, when Catholic sacred places were disestablished or destroyed by Protestants. Meryem Ana is linked to Walsingham, in that both shrines feature healing springs and devotion to the cult of the “Holy House” of the Virgin Mary. Walsingham is now home to multi-faith pilgrimages, New Age seekers and secular tourists. Meryem Ana is a rare Christian shrine in Islamic Turkey, where mass tourists rub shoulders with devout Christians supporting the small
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Coleman, Simon. "Making It Count: Pilgrimage and the Enumeration of Publics." Religions 16, no. 1 (2025): 57. https://doi.org/10.3390/rel16010057.

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An activity that is widespread but rarely closely examined in studies of pilgrimage is the enumeration of pilgrims (and related visitors) to shrines and their environs. Such “biopolitics of hosting” can play a significant role in mobilising the religious imagination of shrine administrators, especially in contexts of apparently growing secularity. Number can be deployed by professional hosts to represent undifferentiated visiting publics in terms of spiritual possibility. In these terms, precision in statistics is likely to be less useful than figures that can be viewed through a distanced len
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Eade, John. "The Invention of Sacred Places and Rituals: A Comparative Study of Pilgrimage." Religions 11, no. 12 (2020): 649. http://dx.doi.org/10.3390/rel11120649.

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During the last twenty years around the world there has been a rapid increase in the number of people visiting long established religious shrines as well as the creation of new sites by those operating outside the boundaries of institutional religion. This increase is intimately associated with the revival of traditional routes, the creation of new ones and the invention of new rituals (religious, spiritual and secular). To examine this process, I will focus on the European region and two contrasting destinations in particular—the Catholic shrine of Lourdes, France, and the pre-Christian shrin
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4

Watson, Bruce. "English medieval bridge crosses and shrines: two neglected types of ecclesiastical monuments." Church Archaeology 23 (January 2023): 67–76. http://dx.doi.org/10.3828/churcharch.2023.23.67.

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Until the Reformation in the mid-16th century, many English bridges were adorned with a variety of symbols of Christian piety, including chapels, crosses, and statues, as a public reminder that building and maintaining bridges were considered pious and charitable deeds. Surviving examples of ecclesiastical bridge monuments are very rare in England and often poorly documented. Almost all examples of these relatively common medieval ecclesiastical monuments like wayside crosses appear to have been destroyed by iconoclasts during the Reformation. The rarity of these types of medieval ecclesiastic
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5

Frankfurter, David. "Where the Spirits Dwell: Possession, Christianization, and Saints' Shrines in Late Antiquity." Harvard Theological Review 103, no. 1 (2010): 27–46. http://dx.doi.org/10.1017/s0017816009990290.

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With its clear-glass, brightly-lit, whitewashed interior, Harvard Divinity School's Andover Chapel reflects all the values of elite Protestant culture in New England history: quiet prayer, thoughtful sermons, an approach to God through the heart rather than the senses, and a minimum of iconic reminders that the space is Christian. And it was here, in April 2007, that this author beheld the Voudoun spirits Danbala and Ogoun arrive through several experienced mediums. The ceremony had not really been intended to call down the spirits, only to praise them in a kind of broad sampling of Haitian Vo
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Cragoe, Carol Davidson. "The Architectural Setting of the Cult of Saints in the Early Christian West, c.300-1200. John CrookCathedral Shrines of Medieval England. Ben Nilson." Speculum 76, no. 4 (2001): 1018–20. http://dx.doi.org/10.2307/2903635.

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7

Morrison, Susan Signe. "Walking as Memorial Ritual: Pilgrimage to the Past." M/C Journal 21, no. 4 (2018). http://dx.doi.org/10.5204/mcj.1437.

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This essay combines life writing with meditations on the significance of walking as integral to the ritual practice of pilgrimage, where the individual improves her soul or health through the act of walking to a shrine containing healing relics of a saint. Braiding together insights from medieval literature, contemporary ecocriticism, and memory studies, I reflect on my own pilgrimage practice as it impacts the land itself. Canterbury, England serves as the central shrine for four pilgrimages over decades: 1966, 1994, 1997, and 2003.The act of memory was not invented in the Anthropocene. Rathe
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Books on the topic "Christian shrines – England"

1

Nilson, Benjamin John. Cathedral shrines of medieval England. Boydell Press, 1998.

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2

Andrew, Phillips. The hallowing of England: A guide to the saints of Old England and their places of pilgrimage. Anglo-Saxon Books, 1994.

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Phillips, Andrew. The hallowing of England: A guide to the saints of Old England and their places of pilgrimage. Anglo-Saxon Books, 1995.

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Finucane, Ronald C. Miracles and pilgrims: Popularbeliefs in medieval England. Macmillan, 1995.

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Finucane, Ronald C. Miracles and pilgrims: Popular beliefs in medieval England. St. Martin's Press, 1995.

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6

1955-, Palmer Nigel, ed. The spiritual traveler: England, Scotland, Wales : the guide to sacred sites and pilgrim routes in Britain. HiddenSpring, 2000.

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7

Saints, Shrines and Pilgrims. Bloomsbury Publishing Plc, 2017.

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Saints, Shrines and Pilgrims. Bloomsbury Publishing Plc, 2017.

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Saints, Shrines and Pilgrims. Bloomsbury Publishing Plc, 2017.

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10

Nilson, Ben. Cathedral Shrines of Medieval England. Boydell & Brewer, Incorporated, 1998.

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Book chapters on the topic "Christian shrines – England"

1

Hooke, Della. "Rivers, Wells and Springs in Anglo-Saxon England: Water in Sacred and Mystical Contexts." In Water and the Environment in the Anglo-Saxon World. Liverpool University Press, 2018. http://dx.doi.org/10.5949/liverpool/9781786940285.003.0006.

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Water has always played a major role in early religious beliefs. There is ample archaeological evidence of this influencing the siting of prehistoric monuments and the casting of votive deposits, sometimes evens sacrificial bodies, in water, or of the suggestion that water might provide a link to the underworld. That such beliefs lingered on into the early medieval period, perhaps to be bolstered by an influx of pagan Anglo-Saxons and then Danes, is in little doubt, and the Christian church had continuously to issue edicts banning what it regarded as pagan practices and especially the dedicati
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2

Blair, John. "A Saint for Every Minster? Local Cults in Anglo-Saxon England." In Local Saints And Local Churches. Oxford University PressOxford, 2002. http://dx.doi.org/10.1093/oso/9780198203940.003.0013.

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Abstract There [Tavistock] the holy bishop Rumon lies and is venerated, and is endowed with a beautiful shrine, although no written evidence attests to his legend. You will find this not merely there but in many places in England: only the bare names of saints are known, and whatever miracles they may still perform. All evidence for their doings has been obliterated, I believe, by the violence of enemy attacks. On the face of it, William of Malmesbury’s comment seems more appropriate to Celtic regions than to England. The plethora of obscure local cults in Wales, Cornwall, and Brittany is ofte
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