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Relevant bibliographies by topics / Diocese of Worcester (Mass.)

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Academic literature on the topic 'Diocese of Worcester (Mass.)'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2024

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Journal articles on the topic "Diocese of Worcester (Mass.)"

1

COX, DAVID. "St Oswald of Worcester at Evesham Abbey: Cult and Concealment." Journal of Ecclesiastical History 53, no. 2 (2002): 269–85. http://dx.doi.org/10.1017/s0022046901001518.

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In the twelfth or thirteenth century the monks of Evesham Abbey, an ancient Benedictine foundation in Worcester diocese, seem to have altered their domestic chronicle so as to conceal the decisive role of Oswald, bishop of Worcester, in the tenth-century reform of their house; after c. 1100 the abbey was anxious to suppress evidence of Evesham's early dependence on the church of Worcester lest the post-Conquest bishops should use it in the papal courts to refute Evesham's current case for exemption. Privately, however, the monks continued to honour St Oswald and their relic of his arm; he had

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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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3

Ryan, Martin. "‘AD Sedem Episcopalem Reddantur’: Bishops, Monks, and Monasteries in the Diocese of Worcester in the Eighth Century." Studies in Church History 43 (2007): 114–29. http://dx.doi.org/10.1017/s0424208400003144.

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Alas! brother, alas! For almost everywhere in this land the rule of regular life falls away and the secular way of life thrives.Alcuin of York’s famous lament to Abbot. Æthelbald of Wearmouth-Jarrow at the end of the eighth century could serve as a neat summary of the traditional scholarly picture of eighth-century Anglo-Saxon monasticism: a movement in near-terminal decline with falling standards in religious observance and monasteries increasingly coming under secular control. The bishops of Worcester have been seen by many scholars as taking a leading role in the fight-back against this cre

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Bassett, Steven. "The landed endowment of the Anglo-Saxon minster at Hanbury (Worcs.)." Anglo-Saxon England 38 (December 2009): 77–100. http://dx.doi.org/10.1017/s0263675109990032.

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AbstractMany of the minsters founded and generously endowed in the first century and a half of Anglo-Saxon christianity were evidently failing as efficient managers of their estates by the late eighth century, if we judge by the actions of the bishops in whose dioceses they sat. In the diocese of Worcester bishops can be seen transferring the administration of the lands of such minsters to the cathedral community, and then seeking ratification from the Mercian kings whose direct ancestors or royal predecessors had often been involved in the original acts of foundation. When ninth-century kings

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5

Down, Kevin. "The Administration of the Diocese of Worcester Under the Italian Bishops, 1497-1535." Midland History 20, no. 1 (1995): 1–20. http://dx.doi.org/10.1179/mdh.1995.20.1.1.

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Thomson, Andrew. "The Revival of a Diocese: The Role of Bishop Morley at Worcester 1660-62." Midland History 44, no. 1 (2019): 56–70. http://dx.doi.org/10.1080/0047729x.2019.1583283.

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O'Brien, David J. "When It All Came Together: Bishop John J. Wright and the Diocese of Worcester, 1950-1959." Catholic Historical Review 85, no. 2 (1999): 174–94. http://dx.doi.org/10.1353/cat.1999.0125.

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Manek, Yohanes R. I., Patrisius Batarius, and Emerensiana Ngaga. "Sistem Informasi Geografis Gereja Katolik Pada Wilayah Keuskupan Atambua Berbasis Web." JTIM : Jurnal Teknologi Informasi dan Multimedia 5, no. 2 (2023): 88–101. http://dx.doi.org/10.35746/jtim.v5i2.313.

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Atambua Diocese is a diocese centered on the Belu district, its territory is divided into 3 districts which include Belu, Malaka, and North Central Timor districts. The spread of churches in remote areas makes it difficult for people to find locations and information on church activities, number of people, mass schedules and leaders because information about churches is not yet available. Geographic Information System is used to solve the problems experienced in Atambua Diocese. This system can provide information related to the Catholic church in the Diocese of Atambua based on Web-GIS. This

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Marsh, Christopher. "‘A Gracelesse, and Audacious Companie’? the Family of Love in the parish of Balsham, 1550–1630." Studies in Church History 23 (1986): 191–208. http://dx.doi.org/10.1017/s0424208400010615.

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The doctrine and membership of the Family of Love in England remain something of a mystery, despite extensive recent work. Why should such an apparently small group have been the specific subject of a royal proclamation? Between June 1575 and November 1580 the sect was referred to a dozen times in Privy Council correspondence, and was clearly the object of considerable anxiety. The Bishops of London, Norwich, Exeter, Ely, Winchester, Lincoln, Salisbury and Worcester were all instructed to conduct investigations. Puritan writers like John Rogers and William Wilkinson published books attacking t

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Robinson, David. "Priesthood and Community: the Social and Economic Background of the Parochial Clergy in the diocese of Worcester to 1348." Midland History 42, no. 1 (2017): 18–35. http://dx.doi.org/10.1080/0047729x.2017.1298937.

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Dissertations / Theses on the topic "Diocese of Worcester (Mass.)"

1

Nichols, Donald Dean. "The Augustinian Canons in the Diocese of Worcester and their relation to secular and ecclesiastical powers in the later Middle Ages." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683234.

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Doyle, Alan Holland. "Churchwardens and clerical justices : aspects of social control in the Diocese of Worcester 1660-1870." Thesis, University of Buckingham, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.259592.

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Taylor, Carin J. "The religious houses and the lay community in the Diocese of Worcester, c.1120-1179." Thesis, University of Cambridge, 1991. https://www.repository.cam.ac.uk/handle/1810/271919.

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Jones, Graham Roderick. "Church dedications and landed units of lordship and administration in the pre-Reformation diocese of Worcester." Thesis, University of Leicester, 1996. http://hdl.handle.net/2381/35561.

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One of the few quantifiable measures available for any study of society in the medieval period, other than economic and fiscal data, is the evidence of shared beliefs and values as expressed through the cult of saints. The chronology and geography of this phenomenon, of which one aspect is the dedication of churches, forms a vital, but often mishandled class of evidence for tackling a range of fiscal and historical issues relative to patterns of settlement, community, lordship and patronage, trans-national as well as insular. This thesis concentrates on a single region, the pre-Reformation dio

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Bishop, Hilary. "Sacred space : a study of the mass rocks of the diocese of Cork and Ross, County Cork." Thesis, University of Liverpool, 2013. http://livrepository.liverpool.ac.uk/14093/.

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The history of Catholicism is an essential component in the history of modern Ireland. As locations of a distinctively Catholic faith, Mass Rocks are important historical, ritual and counter-cultural sites. Their continued use reflects, and helps reconstruct and legitimise, contemporary Irish identity whilst providing a tangible and experiential connection to Irish heritage and tradition. The mythology surrounding Mass Rocks tends to symbolise the worst excesses of the ‘Penal Laws’. Yet, as Elliott (2000) has pointed out, the impact of the Penal Laws was short-lived and the worst was over by 1

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Harbour, Steeve. "Le Travailleur, les Franco-Américains de Worcester, Massachusetts, et la Deuxième Guerre mondiale." Master's thesis, Université Laval, 1992. http://hdl.handle.net/20.500.11794/28620.

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Damgaard, Neil Christian. "Case studies of the planting of selected Chinese-language evangelical churches in southern New England." Dallas, TX : Dallas Theological Seminary, 2008. http://dx.doi.org/10.2986/tren.001-1257.

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Thesis (D.Min.)--Dallas Theological Seminary, 2008.<br>Appendix F has an image of The Nestorian Stele and the translation of the text. Includes abstract. Description based on print version record. Includes bibliographical references (leaves 125-132).

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George, Jacob Jojo Kadaviparambil. "A diocese de Cochim no quadro da criação e extinção do Padroado português : pensamento e ação missionários." Master's thesis, 2018. http://hdl.handle.net/10400.14/26357.

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According to the tradition, St. Thomas, the apostle of Christ, went to India to proclaim the Gospel of Christ. After St. Thomas some missionaries were sent from occident to continue the missionary work in orient. But, an organized missionary work is happened only after the discovery of the sea route to India under Portuguese Padroado. The diocese of Cochin and the Portuguese Padroado are two important terms in the study of the history of the catholic Church in India. As the first Portuguese political and religious center and the second diocese in India, the diocese of Cochin has got an i

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Books on the topic "Diocese of Worcester (Mass.)"

1

Willcocks, Jonathan. Worcester Mass. Oxford University Press, 1991.

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2

Catholic Church. Diocese of Worcester (England). Worcester, 1218-1268. Published for the British Academy by Oxford University Press, 1997.

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3

Givans, Duncan Blair Cameron. Romanesque tympana with figurative sculpture in the medieval diocese of Worcester. typescript, 1996.

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4

A history of Worcester, 1674-1848. History Press, 2007.

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5

Clark University, 1887-1987: A narrative history. Clark University Press, 1987.

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A, Wolf Patricia, ed. Denholms: The story of Worcester's premier department store. History Press, 2011.

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7

Liljestrand, Bob. New England 1930's steam action Worcester. Railroad Press, 2000.

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8

Salomonsson, Eric J. Swedes of greater Worcester revisited. Arcadia, 2005.

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9

Desautels, Kenneth R. History of Saint Joseph Parish, 1820-1992, Worcester, Massachusetts. K.R. Desautels, 1992.

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10

Southwick, Albert B. The Worcester Club at one hundred years: In celebration of its founding on April 10, 1888. The Club, 1988.

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Book chapters on the topic "Diocese of Worcester (Mass.)"

1

Worcester, James Fleetwood, bishop of. "Diocese of Worcester." In Records of Social and Economic History: New Series, Vol. 10: The Compton Census of 1676: A Critical Edition, edited by Anne Whiteman and Mary Clapinson. British Academy, 1986. http://dx.doi.org/10.1093/oseo/instance.00107422.

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Bullingham, Nicholas. "12 Diocese of Worcester 1563." In The Diocesan Population Returns for 1563 and 1603, edited by Alan Dyer and D. M. Palliser. British Academy, 2005. http://dx.doi.org/10.1093/oseo/instance.00098675.

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3

Bastow, Sarah L. "Establishing Reformed Religion in the Diocese of Worcester." In Edwin Sandys and the Reform of English Religion. Routledge, 2019. http://dx.doi.org/10.4324/9780429330643-4.

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Bullivant, Stephen. "Why They Say They Leave." In Mass Exodus. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198837947.003.0003.

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The obvious way to discover why and how Catholics lapse or disaffiliate is simply to ask them. This chapter’s main aim, therefore, is to present and discuss the findings from the small number of qualitative studies that have done precisely that. These include Hoge et al.’s interviews with Catholic ‘dropouts’ in the late 1970s, and the more recent surveys of inactive or non-practising Catholics undertaken in two US dioceses (Trenton, NJ, and Springfield, IL), and one British diocese (Portsmouth). These studies probe the multivarious reasons why so many cradle Catholics have come, in later life, no longer to practise or—in many cases—even to identify as Catholics. They also shed rich new light on how ‘Catholic identity’ (and by extension, other religious identities) is understood in real life.

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Haigh, Christopher. "Church Courts and English Law." In English Reformations. Oxford University PressOxford, 1993. http://dx.doi.org/10.1093/oso/9780198221630.003.0006.

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Abstract IN 1530 William Tracy’s Lutheran will was a case of heresy, to be considered by the Oxford theologians; by 1532 it had become a constitutional cause celebre, and a case of ecclesiastical excess. The will was discussed in Convocation in 1531, and Tracy’s son Richard, common lawyer and member of the House of Commons, was summoned before the assembled clergy. The document was condemned as heretical. Copies of the will became recommended reading among heretics, and one was found in the possession of Thomas Phillip, a prisoner in the Tower of London. In January 1532 it was reported to Convocation that Thomas Browne of Bristol had made a will like Tracy’s, and an exemplary gesture was then thought necessary. Archbishop Warham instructed the chancellor of Worcester diocese to have Tracy’s body exhumed, since a declared heretic was unworthy to lie in consecrated ground. But the chancellor, Dr Parker, went too far: he burned the body for heresy.

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Hornsby-Smith, Michael P., John Fulton, and Margaret Norris. "The Adoption of RENEW." In The Politics of Spirituality. Oxford University PressOxford, 1995. http://dx.doi.org/10.1093/oso/9780198277767.003.0003.

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Abstract In the previous chapter we proposed a model of spiritualities in terms of two dimensions: organizational structure and cultural type. In this and the following chapter we will be concerned chiefly with the first of these dimensions: the nature of the organizational frame work in the research diocese within which the decision to adopt the RENEW programme was taken and implemented. Our concern is a sociological one. We aim to describe the process by which the decision was taken to adopt RENEW and the mechanisms and strategies employed by the religious leaders and initiators in the diocese to persuade the mass of priests and lay people in all the parishes in the diocese to accept their recommendation and to mobilize them, with more or less enthusiasm or reluctance, to participate in the three year undertaking; to identify the dominant ideologies implicit in the RENEW programme and expressed by its advocates and the diocesan leadership in order to legitimate its promotion; and to offer a sociological interpretation of the processes involved.

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"Rachel Jevon (1627-after 1662)." In Early Modern Women Poets (1520-1700), edited by Jane Stevenson Peter Davidson, Meg Bateman, Kate Chedgzoy, and Julie Saunders. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780198184263.003.0114.

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Abstract Rachel ]Evon emerges out of provincial obscurity in 1660 as The author of two parallel Restoration Odes, one in English and one in Latin. She was The daughter of a Worcestershire Clergyman, Daniel Jevon of Sedgeley Hall, Staffordshire (b. c.1590), a scholar at Trinity College, Cambridge in 1608, and his wife Elizabeth. She was christened in 1627 in Broom, Worcestershire. In 1662 she petitioned Charles II ‘for The place of one of The meanest servants about The Queen. Her faTher, a loyal clergyman of The diocese of Worcester, though threatened and imprisoned, contrived to preserve his flock, so that not one took arms against His Majesty, but could only give his children education, without maintenance’. She followed this up with anoTher petition described simply as ‘For The place of Rocker to The Queen’. It seems possible that her faTher educated her with The intention of allowing her to attract attention and capitalize on The interest thus gained by finding a patron, as The faThers of sixteenth-century women Latinists such as The Italian Olimpia Morata and The Spanish Luisa Sigea had done.

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Foote, Lorien. "Escape." In Yankee Plague. University of North Carolina Press, 2016. http://dx.doi.org/10.5149/northcarolina/9781469630557.003.0002.

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When Confederate officials removed several thousand Union prisoners of war from Georgia to South Carolina after Sherman captured Atlanta, bureaucratic incompetence combined with chaotic conditions to produce mass escapes. Prisoners escaped by the hundreds from trains and from open fields at Florence and at Camp Sorghum in Columbia. Leading four of the escape parties were J. Madison Drake, Charles Porter Mattocks, Willard Worcester Glazier, and John V. Hadley.

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Hornsby-Smith, Michael P., John Fulton, and Margaret Norris. "The Experience of RENEW in the Parishes." In The Politics of Spirituality. Oxford University PressOxford, 1995. http://dx.doi.org/10.1093/oso/9780198277767.003.0006.

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Abstract At the end of Chapter 4 we had arrived at the point where the RENEW programme was about to start at the beginning of Season 1. All the preparations had been made and the programme was launched with a Mass concelebrated by Bishop Patrick and his priests in the soccer stadium of Southlands Athletic. At the end of Season 1 a diocesan evaluation exercise was undertaken. In the previous chapter we showed that its results were systematically biased in favour of the positive outcomes of the programme and that many of the criticisms expressed about the programme in the diocese tended to be discounted. We also offered an analysis of a very large amount of soft data which we collected from a wide variety of different sources and levels in the diocese during the first two sea sons of RENEW.

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Morgan, David. "Introduction." In Protestants & Pictures Religion, Visual Culture, and the Age of American Mass Production. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195130294.003.0001.

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Abstract In the autumn of 1799, very near the occasion of his twenty-fourth birthday, Ebenezer Francis Newell (1775-1867) left his family home in Worcester County, Massachusetts, to seek his fortune abroad. Arriving at the coast, he booked passage to London. But Newell was persuaded to forego the voyage by a kindly ship captain who regarded the “old Country” as a “corrupt place” that offered nothing of profit to “a young man without much money.”1 Newell determined to enroll in the study of navigation ashore before embarking on a career at sea. He boarded with a Methodist deacon named Watson, who possessed a library stocked with the writings of John Wesley and a parlor with two pictures that attracted Newell’s attention (figs. 1 and 2).

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