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Journal articles on the topic 'Diocese of Hereford (England)'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Werner, Janelle. "Living in Suspicion: Priests and Female Servants in Late Medieval England." Journal of British Studies 55, no. 4 (2016): 658–79. http://dx.doi.org/10.1017/jbr.2016.71.

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AbstractThis article examines ordinary priests in late medieval England who, despite clear guidelines to the contrary, employed and lived with female servants. Ecclesiastical legislation frequently and firmly warned priests against living with women, including servants, because of the potential for sexual temptation, scandal, or both. Historians have long assumed that most clerical households were homosocial, but looking closely at the living arrangements of ordinary parish priests reveals a different story. Evidence from the dioceses of Hereford and Lincoln suggests that elite clerical expect

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2

Forrest, Ian, and Christopher Whittick. "The Thirteenth-Century Visitation Records of the Diocese of Hereford." English Historical Review 131, no. 551 (2016): 737–62. http://dx.doi.org/10.1093/ehr/cew227.

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3

Lerner, Robert E., and William J. Dohar. "The Black Death and Pastoral Leadership: The Diocese of Hereford in the Fourteenth Century." American Historical Review 101, no. 3 (1996): 832. http://dx.doi.org/10.2307/2169461.

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4

Crosby, Everett U. "The Black Death and Pastoral Leadership: The Diocese of Hereford in the Fourteenth Century.William J. Dohar." Speculum 71, no. 4 (1996): 940–42. http://dx.doi.org/10.2307/2865735.

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5

Amundsen, Darrel W. "Book Review: The Black Death and Pastoral Leadership: The Diocese of Hereford in the Fourteenth Century." Bulletin of the History of Medicine 71, no. 1 (1997): 147–49. http://dx.doi.org/10.1353/bhm.1997.0011.

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6

Strickland, Debra Higgs. "Edward I, Exodus, and England on the Hereford World Map." Speculum 93, no. 2 (2018): 420–69. http://dx.doi.org/10.1086/696540.

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7

Bartlett, Anne Clark. "The Black Death and Pastoral Leadership: The Diocese of Hereford in the Fourteenth Century. William J. Dohar." Journal of Religion 77, no. 1 (1997): 135–37. http://dx.doi.org/10.1086/489930.

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8

Avis, Paul. "Towards an Ecclesiology of the Cathedral." Ecclesiology 15, no. 3 (2019): 342–54. http://dx.doi.org/10.1163/17455316-01503007.

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The purpose of this article is to bring to light the ecclesiological reality of cathedrals, with a main focus on the Church of England. It initiates a concise ecclesiological discussion of the following aspects of the English, Anglican cathedrals: (a) the cathedral as a church of Christ; (b) the place and role of the cathedral within the diocese; (c) the relationship between the cathedral and the diocesan bishop; (d) the mission of the cathedral. The article concludes with a brief reflection on (e) the cathedral as the ‘mother church’ of the diocese.

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9

Deal, Laura K. "Widows and Reputation in the Diocese of Chester, England, 1560-1650." Journal of Family History 23, no. 4 (1998): 382–92. http://dx.doi.org/10.1177/036319909802300403.

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10

Barrie, Viviane. "The Church of England in the eighteenth century." Historical Research 75, no. 187 (2002): 47–72. http://dx.doi.org/10.1111/1468-2281.00140.

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Abstract This article is an attempt to study the position of the Church of England in one particular region – the diocese of London in the south-east of England – throughout the eighteenth century. It considers three problems which the author came across when first researching the subject several years ago: firstly, the social and economic status of parishes; secondly, clerical recruitment and the careers of the clergy; and finally, the pastoral life and work of the Church, especially through the corpus of episcopal visitations.

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11

Pearce, Augur. "The Church of England and the European Union: Establishment and Ecclesiology." Ecclesiastical Law Journal 3, no. 16 (1995): 337–40. http://dx.doi.org/10.1017/s0956618x00002246.

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This article is by way of extended reflection, ecclesiological but with sprinklings of both law and history, on two of the topics raised by Canon John Nurser at (1993) 3 Ecc. L. J. 103 which are of particular interest in my present situation: the effect of European Union on the Church of England, and the non-proselytisation policy of the Diocese in Europe.

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12

Heath, Peter. "The Black Death and Pastoral Leadership: The Diocese of Hereford in the Fourteenth Century by William J. Dohar." Catholic Historical Review 83, no. 1 (1997): 90–91. http://dx.doi.org/10.1353/cat.1997.0137.

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13

Jacob, W. M. "‘In Love and Charity with your Neighbours …’: Ecclesiastical Courts and Justices of the Peace in England in the Eighteenth Century." Studies in Church History 40 (2004): 205–17. http://dx.doi.org/10.1017/s0424208400002886.

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The aim of this paper is to account for the busyness of the ecclesiastical courts in England during the first half of the eighteenth century, and to suggest why, apart from matters of strictly ecclesiastical business, and defamation, matrimonial and probate causes, their business declined during the second half of the century.The ecclesiastical courts in the first part of the century were a popular part of the lowest level of judicial activity in England. That the churchwardens of St Mary’s Beverley paid the ringers 2s. 6d in 1721 for ringing when ‘the Spiritual Court Men came’ suggests the ar

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14

Finucane, R. C., and Andrew D. Brown. "Popular Piety in Late Medieval England: The Diocese of Salisbury, 1250- 1550." American Historical Review 101, no. 5 (1996): 1536. http://dx.doi.org/10.2307/2170209.

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15

Arlow, Ruth, and Will Adam. "Catholic Care (Diocese of Leeds) v Charity Commission for England and Wales." Ecclesiastical Law Journal 11, no. 3 (2009): 369–70. http://dx.doi.org/10.1017/s0956618x09990317.

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16

Arlow, Ruth. "Catholic Care (Diocese of Leeds) v Charity Commission for England and Wales." Ecclesiastical Law Journal 15, no. 2 (2013): 248–49. http://dx.doi.org/10.1017/s0956618x13000100.

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17

Lowe, Ben. "Popular Piety in Late Medieval England: The Diocese of Salisbury 1250–1550." History: Reviews of New Books 24, no. 4 (1996): 161. http://dx.doi.org/10.1080/03612759.1996.9952496.

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18

Swire, P. H. "New chitinozoan taxa from the lower Wenlock (Silurian) of the Welsh Borderlands, England." Journal of Micropalaeontology 9, no. 1 (1990): 107–13. http://dx.doi.org/10.1144/jm.9.1.107.

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Abstract. One new chitinozoan genus, Salopochitina, and three new chitinozoan species Salopochitina bella, Eisenackitina varireticulata and Eisenackitina spongiosa, all of early Wenlock age, are described from two British Geological Survey boreholes at Lower Hill Farm, Shropshire, and Eastnor Park, Hereford and Worcester. The new taxa have short stratigraphical ranges, are relatively abundant, and may be useful for correlation in successions from Wales and the Welsh Borderlands.

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19

Boakes, Norman. "Gospel and Order in the Rule of St Benedict." Ecclesiastical Law Journal 21, no. 2 (2019): 196–203. http://dx.doi.org/10.1017/s0956618x19000061.

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Members of the Church of England are part of an ordered Church with a given liturgy. That order is deeply embedded in our story and today all clergy and lay ministers function and carry out their ministries on the authorisation of the bishop of the diocese. The Church of England is an institution which has its rules, laws and codes of conduct. Because we have no doctrinal formulations of our own, the liturgy in the Church of England expresses much of our theology. While there have been many changes in liturgy, a given liturgy, or a liturgical structure within which certain texts are prescribed

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20

Kinnear, Mary. "The Correction Court in the Diocese of Carlisle, 1704–1756." Church History 59, no. 2 (1990): 191–206. http://dx.doi.org/10.2307/3168311.

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Many twentieth-century historians of early modern England have assumed that ecclesiastical jurisdication was a lost cause after the Restoration, and thus, in contrast to earlier periods, there has been little research on eighteenth-century ecclesiastical courts. However, an examination of the Correction Court records for the Diocese of Carlisle between 1704 and 1758 and a summary survey of other dioceses suggest that such archives may prove useful for historians. This article uses the Carlisle Correction Court archive to study the charges which were brought to the court in the first half of th

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21

Louden, Lois M. R. "The Distribution of Church of England Schools in the Diocese of Blackburn 1869 – 1994." Journal of Educational Administration and History 31, no. 1 (1999): 47–60. http://dx.doi.org/10.1080/0022062990310104.

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22

Dowson, Ruth. "‘Biker Revs’ on Pilgrimage: Motorbiking Vicars Visiting Sacred Sites." Religions 12, no. 3 (2021): 148. http://dx.doi.org/10.3390/rel12030148.

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In April 2014, a new Church of England diocese was instituted, combining three smaller dioceses covering a large area of Yorkshire. To mark the development of this new ‘mega-diocese’, a group of motorcycling vicars began to meet regularly and undertake ‘rides out’ across the diocese and further afield. This paper explores research undertaken with these motorbiking priests and their companions. The study followed an ethnographic approach, as the researcher is an ordained clergyperson embedded within the ‘Biker Revs’ community, though not a biker. The research comprised semi-structured interview

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23

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 p

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24

Moreton, Jennifer. "Before Grosseteste: Roger of Hereford and Calendar Reform in Eleventh- and Twelfth-Century England." Isis 86, no. 4 (1995): 562–86. http://dx.doi.org/10.1086/357318.

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25

Wolffe, John. "What can the Twenty-First Century Church of England Learn from the Victorians?" Ecclesiology 9, no. 2 (2013): 205–22. http://dx.doi.org/10.1163/17455316-00902005.

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Present-day Anglicans have an ambivalent attitude to the Victorians. There are, however, as illustrated by a recent project in the diocese of London, important ways in which critical engagement with the past can inform constructive thinking in contemporary churches. In particular an understanding of patterns of church attendance in the nineteenth century provides context for evaluating more recent statistics, while knowledge of the circumstances leading to the building of Victorian churches can inform decisions about their present-day use. Awareness of the sometimes bitterly divided Victorian

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26

CALDWELL, JOHN. "St Ethelbert, King and Martyr: his cult and office in the West of England." Plainsong and Medieval Music 10, no. 1 (2001): 39–46. http://dx.doi.org/10.1017/s0961137101000043.

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The music for the Office of St Ethelbert, king and martyr, survives uniquely in the thirteenth-century Hereford Noted Breviary. While some of the chants are contrafacta, others appear to be unique to this office and even in some cases to be influenced by the content of their texts, which are based on the vita of the sainted king by Gerald of Wales. The form in which the office was performed depended on its position in relation to the Easter Cycle (the feast fell on 20 May), and this in turn raises issues for the editing of such offices in modern times.

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27

Dohar, William J. "Popular Piety in Late Medieval England: The Diocese of Salisbury, 1250- 1550.Andrew D. Brown." Speculum 72, no. 2 (1997): 442–43. http://dx.doi.org/10.2307/3040984.

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28

Dox, Donnalee. "Popular Piety in Late Medieval England: The Diocese of Salisbury, 1250-1550. Andrew D. Brown." Journal of Religion 78, no. 2 (1998): 271–72. http://dx.doi.org/10.1086/490186.

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29

Kemp, Eric. "The Spirit of the Canon Law and its Application in England." Ecclesiastical Law Journal 14, no. 1 (2011): 5–19. http://dx.doi.org/10.1017/s0956618x11000731.

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Bishop Eric Kemp was a canonist when such practice had yet to become fashionable once more. He was instrumental in the formation of the Ecclesiastical Law Society and served as its President from the creation of the Society until his death on the eve of Advent Sunday in 2009. He was a member of this Journal's Editorial Advisory Board from 1987 until 2002. The first issue of this Journal ran to 34 pages. The only substantive article, taking up more than half of its content, was by Eric Kemp. In celebration of the Silver Jubilee of the Journal and in recognition of its first President's contribu

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30

Fry, Alex D. J. "Justifying Gender Inequality in the Church of England." Fieldwork in Religion 14, no. 1 (2019): 8–32. http://dx.doi.org/10.1558/firn.39231.

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Despite being a national institution, the Church of England is legally permitted to discriminate against its ordained female clergy in a number of ways, a phenomenon that is at odds with wider societal values in England. It is argued that this makes the gender values of this institution’s representatives worthy of examination. This article explores the gender attitudes of theologically conservative male clergy and the psychological processes that shape these attitudes. In order to do so, semi-structured interviews were conducted with fourteen evangelical priests in one diocese within the Churc

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31

Kaske, R. E. "Amnon and Thamar on a Misericord in Hereford Cathedral." Traditio 45 (1990): 1–6. http://dx.doi.org/10.1017/s0362152900012654.

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It is of course generally recognized that the carvings on medieval misericords, in England as elsewhere, are preponderantly secular in subject, including only a slight sprinkling of biblical and other religious motifs; according to a recent study, ‘only about 4.5 per cent of Britain's almost 8,600 surviving centrepieces and supporters have primarily religious significance, and 1.5 per cent are Scriptural, as compared with over twice that in France.’ To this basic situation we must add that of all medieval art forms, misericords are among those most completely lacking in context, and so are lik

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32

Hinchliff, Peter. "Ethics, Evolution and Biblical Criticism in the Thought of Benjamin Jowett and John William Colenso." Journal of Ecclesiastical History 37, no. 1 (1986): 91–110. http://dx.doi.org/10.1017/s0022046900031924.

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With one minor exception, it was not much more than a series of coincidences which linked Jowett and Colenso. The one exception was when Colenso was in England after being excommunicated by Robert Gray, bishop of Capetown, as metropolitan. Samuel Wilberforce refused to allow Colenso to function in the diocese of Oxford but Jowett invited him to preach in Balliol chapel, which was not under the bishop's jurisdiction. Apart from this there seems to be no evidence of direct personal contact between the two men.

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33

Dobson, R. B. "Popular Piety in Late Medieval England: The Diocese of Salisbury, 1250-1550 by Andrew D. Brown." Catholic Historical Review 82, no. 3 (1996): 549–50. http://dx.doi.org/10.1353/cat.1996.0128.

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34

Aldridge, Alan. "Slaves to No Sect: The Anglican Clergy and Liturgical Change." Sociological Review 34, no. 2 (1986): 357–80. http://dx.doi.org/10.1111/j.1467-954x.1986.tb02706.x.

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Many writers have argued that the Church of England, in common with other Christian denomination, is undergoing a profound crisis of identity. One crucial aspect of this is the clergy's rapid abandonment of the traditional services of the 1662 Book of Common Prayer in favour of the radically different, modern language services of the Alternative Service Book, published in 1980. Liturgical change on this scale is said to be both cause and effect of a gradual transformation of the Church of England into a sect. In this article, evidence from a survey of the parochial clergy of one English dioces

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35

MORRIS, JEREMY. "George Ridding and the Diocese of Southwell: A Study in the National Church Ideal." Journal of Ecclesiastical History 61, no. 1 (2009): 125–43. http://dx.doi.org/10.1017/s0022046907002461.

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This article examines the mindset and episcopal policy of George Ridding, first bishop of the new diocese of Southwell from 1884 until his death in 1904. Ridding's intellectual formation was rooted in Liberal Anglicanism, and is analysed here through his ‘Broad Church’ understanding of the Church of England as a comprehensive national Church. His commitment to this ideal is demonstrated through his episcopal charges and speeches, and through elements of the policy of diocesan management that he adopted. A brief evaluation of this policy identifies limitations, as well as continuity with the ea

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36

Thomas, Hannah. "Missioners on the Margins? The Territorial Headquarters of the Welsh Jesuit College of St Francis Xavier at The Cwm, c.1600–1679." British Catholic History 32, no. 2 (2014): 173–93. http://dx.doi.org/10.1017/s0034193200032155.

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This paper will discuss the history of the College of St Francis Xavier, the Welsh territorial district of the English Province of the Society of Jesus, and the history of Jesuit association with its headquarters, the Cwm farms at Llanrothal, near Hereford. One of 12 territorial divisions created by the Society of Jesus upon the creation of the English Province by 1623, the College of St Francis Xavier and its extensive surviving library, now housed at Hereford Cathedral, is being analysed as part of a three-year project funded by the UK Arts and Humanities Research Council [AHRC]. The article

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37

Davis, Virginia. "Irish clergy in late medieval England." Irish Historical Studies 32, no. 126 (2000): 145–60. http://dx.doi.org/10.1017/s0021121400014814.

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This article examines a hitherto unexplored source for the history of the Irish clergy in England — English episcopal ordination lists — to see what they can reveal about Irish clergy in medieval England: their geographic origins, their numbers and, less tangibly, their motivation both for coming to England and for remaining there.Episcopal ordination lists survive, with gaps, for most English dioceses from the later thirteenth century onwards and are the formal records of the diocesan ordination ceremonies held quarterly by bishops or their suffragans, at which men wishing to be ordained to t

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38

Barrett, Philip. "Episcopal Visitation of Cathedrals in the Church of England." Ecclesiastical Law Journal 8, no. 38 (2006): 266–88. http://dx.doi.org/10.1017/s0956618x00006438.

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In December 1994 the Revd Philip LS Barrett BD MA FRHistS FSA, Rector of Compton and Otterbourne in the Diocese of Winchester, successfully submitted a dissertation to the University of Wales College of Cardiff for the degree of LLM in Canon Law, entitled ‘Episcopal Visitation of Cathedrals in the Church of England’. Philip Barrett, best known for his magisterial study, Barchester: English Cathedral Life in the Nineteenth Century (SPCK1993), died in 1998. The subject matter of this dissertation is of enduring importance and interest to those engaged in the life and work of cathedrals, and the

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39

THORNTON, DAVID E. "How Useful are Episcopal Ordination Lists as a Source for Medieval English Monastic History?" Journal of Ecclesiastical History 69, no. 3 (2018): 493–530. http://dx.doi.org/10.1017/s0022046918000611.

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This article evaluates ordination lists preserved in bishops’ registers from late medieval England as evidence for the monastic orders, with special reference to religious houses in the diocese of Worcester, from 1300 to 1540. By comparing almost 7,000 ordination records collected from registers from Worcester and neighbouring dioceses with 178 ‘conventual’ lists, it is concluded that over 25 per cent of monks and canons are not named in the extant ordination lists. Over half of these omissions are arguably due to structural gaps in the surviving ordination lists, but other, non-structural fac

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40

BIGGS, ELIZABETH. "Durham Cathedral and Cuthbert Tunstall: a Cathedral and its Bishop during the Reformation, 1530–1559." Journal of Ecclesiastical History 71, no. 1 (2019): 59–76. http://dx.doi.org/10.1017/s0022046919000605.

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Cathedrals are usually thought to have had little role in the English Reformation and the reasons for their very survival in the new Church of England have been questioned. Instead of being an irrelevant and closed-off institution, Durham Cathedral was intellectually close to its Reformation-era bishop, the conservative Cuthbert Tunstall, and was involved in diocesan matters throughout his episcopate. Tunstall's evangelical successors also appreciated its potential for reform and the need to use its staff and resources. Cathedrals thus could be a tool to be used in the reformation of the dioce

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41

Cross, Claire. "A. G. Dickens as a Yorkshire historian." Historical Research 77, no. 195 (2004): 111–26. http://dx.doi.org/10.1111/j.1468-2281.2004.00201.x.

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AbstractFor thirty years after graduating from Oxford in 1932 Dickens, a devoted Yorkshireman, produced a stream of articles on the intellectual, social and political history of the county in the sixteenth century, which culminated in 1959 in his pioneering work Lollards and Protestants in the Diocese of York, 1509–58. After leaving Hull for London in 1962 he never found a county in the south of England to replace Yorkshire in his affections, and moved from the history of the Reformation in its local context to concentrate upon the national and international history of religion in the early mo

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42

Lee, Robert. "Class, Industrialization and the Church of England: The Case of the Durham Diocese in the Nineteenth Century." Past & Present 191, no. 1 (2006): 165–88. http://dx.doi.org/10.1093/pastj/gtj008.

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Beckett, John. "The Victorian Church of England in the Midlands: The Founding of the Diocese of Southwell, 1876–1884." Midland History 37, no. 1 (2012): 63–83. http://dx.doi.org/10.1179/0047729x12z.0000000003.

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44

Swanson, R. N. "EPISCOPAL INCOME FROM SPIRITUALITIES IN LATER MEDIEVAL ENGLAND: THE EVIDENCE FOR THE DIOCESE OF COVENTRY AND LICHFIELD." Midland History 13, no. 1 (1988): 1–20. http://dx.doi.org/10.1179/mdh.1988.13.1.1.

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45

Hill, Mark. "The Faculty Jurisdiction Rules 2013: Simpler Process, Equal Protection." Ecclesiastical Law Journal 16, no. 1 (2013): 47–56. http://dx.doi.org/10.1017/s0956618x13000811.

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The faculty jurisdiction of the Church of England pre-dates planning law by several centuries. It is the means by which the diocesan bishop, through his chancellor and in his consistory court, ensures that the sacred buildings of the diocese and their contents are compliant with the canon law, doctrine and ecclesiology of the Church of England. During the latter part of the last century, the effective operation of the faculty jurisdiction contributed to the continuing exclusion of churches of the Church of England from the need for listed building control. The rationale is that the faculty jur

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46

McClelland, V. Alan. "Changing Concepts of the Pastoral Office: Wiseman, Manning and the Oblates of St. Charles." Recusant History 25, no. 2 (2000): 218–36. http://dx.doi.org/10.1017/s0034193200030041.

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The clearest account of the foundation of the Oblates of St. Charles can be gleaned from Henry Edward Manning’s submission of 1860 to Pope Pius IX in response to complaints raised against the Oblates in that year by Archbishop George Errington, Wiseman’s coadjutor, and the Westminster diocesan chapter. He writes as follows:In the year 1853, while I was still residing in the Accademia Ecclesiastica, His Em. Cardinal Wiseman, in a letter from the Vicar General, with a postscript in his own handwriting, desired that I should return to England, and participate in the formation of a Congregation of

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47

Halldórsdóttir, Hrafnhildur Helga, Bryony Rogers, Frank DiRenno, et al. "Continuity and individuality in Medieval Hereford, England: A stable isotope approach to bulk bone and incremental dentine." Journal of Archaeological Science: Reports 23 (February 2019): 800–809. http://dx.doi.org/10.1016/j.jasrep.2018.12.006.

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48

Jakovac, Gašper. "A dancer made a recusant: dance and evangelization in the Jacobean North East of England." British Catholic History 34, no. 2 (2018): 273–303. http://dx.doi.org/10.1017/bch.2018.24.

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In the summer of 1615, a newly discovered Catholic conspiracy prompted William James, bishop of Durham, to vigorously correspond with the archbishop of Canterbury. On 3 August, in the midst of the crisis, the bishop incarcerated a professional dancer, Robert Hindmers (b. 1585). Together with his wife Anne, Robert was associated with the Newcastle-based secular priest William Southerne and involved in Catholic evangelising in the diocese of Durham. This article discusses the biography and career of Robert Hindmers, and speculates about the role of dancing within the Durham Catholic community. I

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49

Beattie, Cordelia. "Married Women's Wills: Probate, Property, and Piety in Later Medieval England." Law and History Review 37, no. 1 (2019): 29–60. http://dx.doi.org/10.1017/s0738248018000652.

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This article responds to a debate about the clash between canon law and common law positions on whether married women in England could make wills and what freedoms they had in terms of bequeathing property. In particular, it revises the argument that wives largely ceased to make wills c.1450 by arguing that local customs should be given more attention. The article offers a detailed study of the surviving wills in the deanery of Wisbech 1465–77, its linked diocese of Ely 1449–1505, and the probate acta of the Archdeaconry of Buckingham 1483–97, in order to demonstrate that there was regional va

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50

Folkerts, Suzan. "The Transmission and Appropriation of the Vita of Christina Mirabilis in Carthusian Communities." Church History and Religious Culture 96, no. 1-2 (2016): 80–105. http://dx.doi.org/10.1163/18712428-09601005.

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This contribution evaluates the transmission and appropriation of the vita of the ‘independent’ holy woman Christina Mirabilis from the diocese of Liège by Carthusians in England. Hers and other vitae were witness to the new Christ-centred spirituality and were mainly transmitted and adapted by members of continental reform-minded religious orders. New findings concerning the English manuscripts with the vita of Christina show that in England, Carthusians were the leading agents in the process of transmission of this hagiography. Taken together, these findings raise questions about 1) the mode

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