Academic literature on the topic 'English Congregation of the Order of St'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'English Congregation of the Order of St.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "English Congregation of the Order of St"
1
Patricia Harriss, Sr. "Mary Ward in Her Own Writings." Recusant History 30, no. 2 (October 2010): 229–39. http://dx.doi.org/10.1017/s0034193200012772.
Full textAbstract:
Mary Ward was born in 1585 near Ripon, eldest child of a recusant family. She spent her whole life until the age of 21 in the intimate circle of Yorkshire Catholics, with her parents, her Wright grandparents at Ploughland in Holderness, Mrs. Arthington, née Ingleby, at Harewell Hall in Nidderdale, and finally with the Babthorpes of Babthorpe and Osgodby. Convinced of her religious vocation, but of course unable to pursue it openly in England, she spent some time as a Poor Clare in Saint-Omer in the Spanish Netherlands, first in a Flemish community, then in the English house that she helped to found. She was happy there, but was shown by God that he was calling her to ‘some other thing’. Exactly what it was to be was not yet clear, so she returned to England, spent some time in London working for the Catholic cause, and discovering that there was much for women to do—then returned to Saint-Omer with a small group of friends, other young women in their 20s, to start a school, chiefly for English Catholic girls, and through prayer and penance to find out more clearly what God was asking. Not surprisingly, given her early religious formation in English Catholic households, served by Jesuit missionaries, and her desire to work for her own country, the guidance that came was ‘Take the same of the Society’. She spent the rest of her life trying to establish a congregation for women which would live by the Constitutions of St. Ignatius, be governed by a woman general superior, under the Pope, not under diocesan bishops or a male religious order, and would be unenclosed, free to be sent ‘among the Turks or any other infidels, even to those who live in the region called the Indies, or among any heretics whatsoever, or schismatics, or any of the faithful’. There were always members working in the underground Church in England, and in Mary Ward's own lifetime there were ten schools, in Flanders and Northern France, Italy, Germany and Austria-Hungary. But her long struggle for approbation met with failure—Rome after the Council of Trent, which had insisted on enclosure for all religious women, was not yet ready for Jesuitesses. In 1631 Urban VIII banned her Institute by a Bull of Suppression, imprisoning Mary Ward herself for a time in the Poor Clare convent on the Anger in Munich. She spent the rest of her life doing all she could to continue her work, but when she died in Heworth, outside York, in 1645 and was buried in Osbaldwick churchyard, only a handful of followers remained together, some with her in England, 23 in Rome, a few in Munich, all officially laywomen. It is owing to these women that Mary Ward's Institute has survived to this day.
2
Scott, Geoffrey. "St Benedict’s Priory, Saint-Malo, 1611–1669." Downside Review 135, no. 4 (October 2017): 186–98. http://dx.doi.org/10.1177/0012580617734976.
Full textAbstract:
Over the last few years, the 400th anniversaries of the foundations of three of the earliest monasteries of the revived English Benedictine Congregation have been celebrated: St Gregory’s, Douai (1606), St Laurence’s, Dieulouard (1608) and St Edmund’s, Paris (1615). There have been no similar celebrations for the one monastery which did not survive, that of St Benedict in Saint-Malo, which was founded in 1611 and ended its days as an English Benedictine monastery in 1669, when it was handed over to the French Congregation of Saint-Maur. This article is a delayed attempt to record briefly the story of the priory of St Benedict in Saint-Malo.
3
Jebb, Dom Philip. "The Archives of the English Benedictine Congregation Kept at St Gregory's, Downside." Downside Review 113, no. 393 (October 1995): 284–88. http://dx.doi.org/10.1177/001258069511339305.
Full text
4
Walicki, Bartosz. "Powstanie i działalność trzeciego zakonu św. Franciszka z Asyżu w Sokołowie Małopolskim do roku 1939." Archiwa, Biblioteki i Muzea Kościelne 93 (April 23, 2021): 301–17. http://dx.doi.org/10.31743/abmk.12556.
Full textAbstract:
At the tum of the 19,h and 20th centuries lots of religious communities were founded in the St John Baptist parish in Sokołów Małopolski. One of the most important was the Third Order of St Francis. Its foundation was preceded by many years of endeavours. The very idea was propagated by the inhabitant of Sokołów, Katarzyna Koziarz, who became the member of the secular family of Franciscan family in Rzeszów in 1890. Since then morę and morę people from Sokołów had joined the Tertiary.At the beginning of the 20“’ century those who took steps to popularize the Third Order were Katarzyna Koziarz in Sokołów, Maria Ożóg and Małgorzata Maksym in Wólka Sokołowska and Katarzyna Bąk in Trzebuska while the parish priests, Franciszek Stankiewicz and Leon Szado did little for this matter. The members of the Third Order got involved in lots of activities such as sup- porting the building of the church, providing necessary things for the church and making mass of- ferings.Serious steps to found the Third Order in Sokołów were taken by the parish priest Ludwik Bukała. He organized monthly meetings for the Third Order members. He also established contact with the Bemardine Father, Wiktor Biegus, who 27 April 1936 came to Sokołów and became ac- ąuainted with the tertiaries in the parish. The permission for the canonical establishment of tertiary congregation was granted 4 May 1936 by the ordinary of Przemyśl, Bishop Franciszek Bard.The official foundation of the congregation in Sokołów took place 24 May 1936. The local tertiaries chose St Ludwik as their patron. The congregation govemment was constituted at the first meeting. The parish priest became the director of the community and Katarzyna Koziarz was ap- pointed the superior. On the day of the foundation there were about 100 members. In the first three years of the existence of the Third Order there were 30 people who received the habits and 28 who were admitted to the profession.After the canonical establishment of the congregation, the tertiaries became morę active. They provided the church with sacred appurtenances and fumishings, as well as organising public adora- tion of the Holy Sacrament. They would also wash liturgical linens and adom altars. In 1937 they bought a chasuble with the image of St Francis, and in 1939 they donated a banner with the images of Mother of God and St Francis. In addition, the tertiaries founded their own library with religious books and magazines.The congregation gathered for meetings in the parish church every month. Besides, they had occasional private gatherings. In the first years of the existence of the congregation there were 19 meetings of the Counsel. There were also two visitations of the Sokołów congregation held by Father Cyryl from Rzeszów 11 July 1937 and 6 August 1939. The activities of the tertiaries were hindered by the outbreak of the Second World War.
5
More, Ellen S. "Congregationalism and the Social Order: John Goodwin's Gathered Church, 1640–60." Journal of Ecclesiastical History 38, no. 2 (April 1987): 210–35. http://dx.doi.org/10.1017/s0022046900023058.
Full textAbstract:
In 1644 the Puritan lawyer and parliamentary pamphleteer, William Prynne, voiced a question much on the minds of moderate Puritans: Would not Congregationalism ‘by inevitable necessary consequence subvert…all settled…forms of civil government…and make every small congregation, family (yea person if possible), an independent church and republic exempt from all other public laws’? What made Congregationalism seem so threatening? The calling of the Long Parliament encouraged an efflorescence of Congregational churches throughout England. While differing in many other respects, their members were united in the belief that the true Church consisted of individually gathered, self-governing congregations of the godly. Such a Church was answerable to no other earthly authority. The roots of English Congregationalism extended back to Elizabethan times and beyond. Some Congregationalists, in the tradition of Robert Browne, believed in total separation from the Established Church; others, following the later ideas of Henry Jacob, subscribed to semi-separatism, believing that a godly remnant remained within the Established Church. For semi-separatists some contact with the latter was permissible, as was a loose confederation of gathered churches. During the English civil wars and Interregnum, the Church polity of most leading religious Independents actually was semi-separatist.
6
Dawson, Jane E. A. "‘Satan's bludy clawses’: how religious persecution, exile and radicalisation moulded British Protestant identities." Scottish Journal of Theology 71, no. 3 (August 2018): 267–86. http://dx.doi.org/10.1017/s0036930618000327.
Full textAbstract:
AbstractThe study examines the radicalisation experienced by one group of religious exiles in the middle of the sixteenth century. The English-speaking congregation in Geneva formed in 1555 produced a Bible, metrical psalter and order of worship that shaped the Anglophone Reformed tradition. Study of the congregation's output shows how watching the martyrdoms in England generated a dynamic anger and fresh interpretations of persecution, tyranny and resistance. Conveyed by the worship texts, this radical legacy passed into the identities of Reformed Protestants in the British Isles, the Atlantic world and subsequently across the globe.
7
Hancock, Stephen H. "From Hagiography to History: A Critical Re-examination of the First Forty Years of the Life’ of Mother Margaret Hallahan and of its Manuscript Sources." Recusant History 23, no. 3 (May 1997): 341–71. http://dx.doi.org/10.1017/s0034193200005744.
Full textAbstract:
The Life of Mother Margaret Mary Hallahan by Francis Raphael Drane O.S.D., was published in 1869 to foster the reputation for sanctity of the foundress of the Dominican Congregation of St. Catherine of Siena. Though it remains a masterpiece of nineteenth century English hagiographical literature, upon which all later biographical notices of Margaret Hallahan are based, its treatment of her life from 1802 to 1842 is chronologically inaccurate, uncritically anecdotal and narrowly defined. Although Margaret Hallahan lived until she was sixty-six the first forty years of her life occupy scarcely fifty pages of a biography which runs to almost five hundred and forty pages. The Life rarely connects these years with any wider historical context nor does it investigate closely the background of those with whom Margaret Hallahan was personally associated. Consequently a critical examination of the Life's treatment of these first forty years and its overt comparison with the manuscript sources upon which it is based is a much needed and long overdue exercise.
8
HERAT, Manel. "Functions of English vs. Other Languages in Sri Lankan Buddhist Rituals in the UK." Acta Linguistica Asiatica 5, no. 1 (June 30, 2015): 85–110. http://dx.doi.org/10.4312/ala.5.1.85-110.
Full textAbstract:
This paper focuses on the functions of English versus other languages in Sri Lankan Buddhist rituals. The framework for this paper is based on a previous work on the language of Hindu rituals by Pandharipande (2012). This study aims to examine the following research questions: what languages are used for practicing Buddhism? Is English used in Buddhist rituals? What mechanisms are used to sanction change? and (4) Will English replace Sinhala and Pali in the UK? In order to answer these research questions, I collected data by attending Sri Lankan Buddhist festivals and event in the UK and recording sermons and speeches used during these festivals to gather information regarding language use and language change. The study proved to be a worthy investigation, as unlike in Sri Lanka where only either Sinhala or Pali is sanctioned in Buddhist practice, in the UK, Sinhala is undergoing language shift and is being replaced by English during Buddhist sermons and other activities. Although prayers and ritual chantings are still in Pali, most of these are explained to the congregation using English. In addition, the use of English is also sanctioned by the Buddhist clergy, through the use of the internet and other media for purposes of promoting Buddhism and reaching young Sri Lankans born in the UK.
9
Loades, David M. "The Sense of National Identity among the Marian Exiles (1553–1558)." Studies in Church History. Subsidia 6 (1990): 99–108. http://dx.doi.org/10.1017/s0143045900001204.
Full textAbstract:
Dr Cox and others with him came to Frankfort out of England, who began to break that order that was agreed upon; first in answering aloud after the minister, contrary to the church’s determination; and being admonished thereof by the Seniors of the congregation, he, with the rest that came with him made answer, That they would do as they had done in England; and that they would have the face of an English church….Thanks to the Brieff Discours, a partisan account published for polemical purposes almost twenty years later, the ‘Troubles’ which began with this gesture form one of the best-known aspects of the Marian exile. However, because of the context within which the compilers of that work were operating, it is usually seen simply as a liturgical conflict between the protagonists of the 1552 Prayer Book, and those of the Geneva rite, which had been printed in English as far back as 1550. In fact, the issues which it raised were far wider, embracing the whole conduct of ecclesiastical affairs, and the nature of the English church.
10
HAYWARD, PAUL. "Gregory the Great as ‘Apostle of the English’ in Post-Conquest Canterbury." Journal of Ecclesiastical History 55, no. 1 (January 2004): 19–57. http://dx.doi.org/10.1017/s0022046903008911.
Full textAbstract:
Offering a new interpretation of the sermon ‘De ordinatione beati Gregorii anglorum apostoli’, a text preserved in Eadmer's ‘personal manuscript’ (Corpus Christi College, Cambridge, MS 371), this article argues that the cult of St Gregory the Great was promoted by Archbishop Lanfranc (1070–89) and Archbishop Anselm (1093–1109) in order to undermine the pretensions to apostolic rank of St Augustine's Abbey, Canterbury. It draws attention to the existence of a hitherto unrecognised but major conflict over apostolic authority that took place in England after the Norman Conquest; a conflict that involved the king as well as Canterbury's most important churchmen. In so doing, this essay contributes, more generally, to our understanding of the roles that the cult of saints and its rhetorical structures played in battles over status and rank order.
Dissertations / Theses on the topic "English Congregation of the Order of St"
1
O'Malley, G. J. "The English Knights Hospitaller, c.1468-1540." Thesis, University of Cambridge, 1999. https://www.repository.cam.ac.uk/handle/1810/272606.
Full text
2
Faltrauer, Claude. "Le cadre de vie et de prière des bénédictins de la congrégation de Saint-Vanne et Saint-Hydulphe de la province de Lorraine aux XVIIe et XVIIIe siècles." Thesis, Lyon 2, 2014. http://www.theses.fr/2014LYO20137/document.
Full textAbstract:
Parmi les réformes du concile de Trente, figure celle des ordres religieux incités à s'organiser en congrégations. Y figure aussi l'invitation à traduire dans l'architecture et le décor des églises, l'expression de la foi catholique réaffirmée. Tout cela induit de nouvelles formes architecturales ou de nouveaux aménagements liturgiques qui s'accompagnent dans le cas des ordres religieux, d'une réorganisation spatiale des monastères. Dans ce que le professeur Taveneaux a défini comme une dorsale catholique, la Lorraine tient une place particulière, par son histoire déjà, par son emplacement dans l'échiquier européen d'alors et par la forte présence d'une Eglise soutenue par les souverains. Par l'engagement d'évêques réformateurs, parties prenantes du concile de Trente, puis celui de la famille ducale de Lorraine, le pays voit éclore en quelques années trois fortes congrégations : l'Antique Observance dans l'ordre de Prémontré à partir de Pont-à-Mousson alors que la personnalité de Pierre Fourier cristallise la réforme des chanoines réguliers de Saint-Augustin. Pour les bénédictins, c'est la congrégation de Saint-Vanne et Saint-Hydulphe de dom Didier de La Cour. Par les choix et habitudes architecturaux, par le choix des décors des églises et des bâtiments claustraux, par la vie quotidienne et ses objets, il est possible d'avoir une nouvelle vision de cette congrégation particulièrement active et présente sur le sol lorrain.Les vannistes qui essaiment en France ne sont pas sans influence sur les populations. Il apparaît alors naturel de chercher à comprendre ce que leur architecture et leurs choix décoratifs disent d'eux, de la manière dont ils relaient la doctrine de l'Eglise et dont ils se perçoivent eux-mêmes avec le corollaire de l'image contrôlée ou non qu'ils veulent donner d'eux. Leur architecture, témoin d'un pouvoir, d'un état d'esprit, est aussi sûrement la traduction de leurs principes religieux. Le niveau provincial retenu est celui où se décident les noviciats, où se réfléchissent les suppressions éventuelles ou créations de maisons, où un visiteur fait le lien entre le gouvernement central de la congrégation et chacune de ses maisons. Les religieux vivent aussi cette réalité géographique car ils ne sont que fort peu nombreux à passer d'une province à l'autre et il apparait des spécificités provinciales dans l'organisation même de la congrégation, sans négliger pour autant les choix politiques ou l'évolution de la pensée qui varie différemment selon la province. Car au-delà même des aspects liés à l'organisation de la congrégation, la province de Lorraine offre une singularité supplémentaire, celle d'être alors dans un pays indépendant, même si cela est, à l'époque moderne, tout relatif. Bien que d'une étendue géographique assez limitée, elle offre tous les cas de figures pouvant se rencontrer dans la variété de statuts et d'histoire des maisons vannistes. Toutes ces situations constituent un excellent échantillon de la perception que des religieux cloîtrés des XVIIe et XVIIIe siècles peuvent avoir de leur cadre de vie et de la manière dont ils le concrétisent. Tous ces éléments doivent concourir à définir ou non un éventuel style vanniste, montrant sous un jour particulier le quotidien des religieux qui composent cette grande congrégation d'une cinquantaine de maisons en Lorraine et en France, mère de congrégations réformées en France et en Belgique et sœur d'autres réformes monastiques nées en Lorraine dans les premières années du XVIIe siècleAmong the reforms of Trent, is that religious orders are encouraged to organize themselves into congregations. It shall include the invitation to translate the architecture and decorations of the church, the expression of the catholic faith, are reaffirmed. All this leads to new architectural forms and new liturgical developments, are also accompanied in the case of religious orders, by a spatial reorganization of monasteries. In what Professor Taveneaux defined as a Catholic back, Lorraine holds a special place in history, by its location in the european stage and then by the strong presence of a church supported by the sovereigns. By reformers bishops stakeholders the Council of Trent and that of the ducal family of Lorraine commitment, the country sees hatch within a few years three congregations : Ancient Observance in the norbertine order from Pont-à-Mousson while the personality of Pierre Fourier crystallizes the reform of the Canons Regular of St. Augustine. For Benedictine, is the congregation of Saint-Vanne and St. Hydulphe by dom Didier de La Cour. The choices and architectural patterns, the choice of sets of churches and abbey buildings themselves, by everyday life and objects, it is possible to have a new vision of this congregation which is particularly active on the Lorraine ground. The vannistes swarming in France are not without influence on populations. It appears natural to try understanding in what their architecture and decorative choices say about them, how they relay the doctrine of the Church and how they perceive themselves with the corollary of the controlled image they want to give of them. Their architecture, witness the power of a state of mind, as surely is the translation of their religious principles. The provincial level used is where decisions novitiates, which reflect any deletions or creations of houses, where a visitor made the connection between the central government of the congregation and every house. Religious also live this geographic reality because they are just very few of them move from one province to another and it seems provincial specificities in the very organization of the congregation without neglecting the political choices or changes' thinking that evolves differently in each province. For even beyond the aspects related to the organization of the congregation, the province of Lorraine offers additional singularity, whereas that of being in an independent country, even if it is in modern times, all relative. Although a fairly limited geographical scope, it offers all the scenarios that can be found in the variety of status and history of vannistes houses. All these situations are an excellent sample of the perception that religious cloistered seventeenth and eighteenth centuries may have their living and how they materialize. All these elements must contribute to define whether a possible style vanniste showing in a particular light daily religious that make up this great congregation of about fifty houses in Lorraine and France, mother of reformed congregations in France and Belgium other monastic reforms sister born in Lorraine in the early seventeenth century
3
Clement, Claire Kathleen. "Processing piety and the materiality of spiritual mission at Syon Abbey, 1415-1539." Thesis, University of Cambridge, 2016. https://www.repository.cam.ac.uk/handle/1810/269847.
Full textAbstract:
This dissertation examines the intersection of spiritual values and material life at Syon Abbey, a wealthy Brigittine double monastery in late medieval England. As an institution it was, paradoxically, directed primarily toward an evangelical goal, while being focused on contemplative women who were strictly enclosed. In this dissertation, I assert that this apparent contradiction was resolved through a high degree of collaboration between the abbey’s religious women and men. I argue that Brigittine monasticism, and that of Syon in particular, was uniquely attuned to metaphors and meanings of materiality, which enabled the abbey to transform the women’s mundane material life of food, clothing, architecture, work, finance, and even bureaucracy, into spiritual fruits to be shared with the Syon brethren through dialogue within confessional relationships, and subsequently, with the laity through the media of sermons, sacraments, books, and conversation. I use the abbey’s extensive household financial accounts in conjunction with Brigittine writings and monastic legislative documents to examine the intersection of ideal material life and its spiritual meaning on the one hand, and the abbey’s lived materiality as reflected in its internal economic and administrative actions, on the other. The central question is the degree to which Syon’s material life was one of luxury in keeping with what the Order’s founder, Saint Birgitta, would have seen as worldly excess, or one of moderate asceticism, in keeping with the Brigittine Rule. Major findings are that in most respects (financial management, gender power, officer appointments, clothing, and some aspects of food), Syon’s materiality was lived in accordance with the Rule and the Brigittine mission, but that in some respects, it erred on the side of elite display and consumption (the majority of food items and the architecture and decoration of the abbey church), and in others, the source material is too incomplete to enable conclusions (the decoration of monastic buildings and the distribution of alms). In addition, by analysing the income from boarding of visitors and offerings from pilgrims, I examine the degree of Syon’s impact on the laity and how it changed with the approaching Dissolution, concluding that the abbey had a significant impact that declined only when legal restrictions were applied.
4
VLASÁKOVÁ, Hana. "Charitativní, sociální a zdravotní činnost řeholnic v době komunismu na příkladu kongregace Školských sester III. řeholního řádu sv. Františka." Master's thesis, 2007. http://www.nusl.cz/ntk/nusl-47919.
Full textAbstract:
Theoretical part of thesisi involves describing the situation of friar s order and congregation at the time of communism, especially in years 1948 till 1950, the main characteristic, constituion and charisma of the congregation of School s nuns III. friar order of St.Francis, activies of this congregation from its beginning, its foundation in our country until these days and a changes of mission of this congregation at the time of communism. In the part I used a qualitative search, where I analysed if changes of original mission was for the congregation OSF at the time of communism enforced charity, what contribution had a totalitarian experience of congregation OSF for the present and the future.
Books on the topic "English Congregation of the Order of St"
1
Marsh, Richard. Fr. Marsh's escape from Dieulouard: His own account written in 1794. [York?]: Ampleforth Abbey Trustees, 1994.
Find full text
2
Scott, John. To the congregation of St. Matthew's Church, Halifax, as a token of his affectionate regard, the following sermon is respectfully inscribed by their Pastor. [S.l: s.n., 1987.
Find full text
3
Waits, E. Wallace. Sermon to the Independent Order of Odd-fellows delivered by the Rev. E. Wallace Waits, in St. Andrews Church, Stratford, Ont., on Sabbath, April 13th, 1879. [Stratford, Ont.?: s.n., 1994.
Find full text
4
Church of Scotland. Office for Worship and Doctrine, ed. A welcome to a child: Four orders for Thanksgiving and Blessing : together with suggestions for hymns and songs ; also included, An order for the sacrament of Holy Baptism of a child : adapted from Common order for use when both parents and sponsors participate ; and, Vows and charge to the congregation for use at a Confirmation (General Assembly 1996). Edinburgh: Saint Andrew Press on behalf of the Office for Worship and Doctrine of the Church of Scotland, 2006.
Find full text
5
Bernard. The letters of St. Bernard of Clairvaux. Thrupp, Stroud, Gloucestershire: Sutton, 1998.
Find full text
6
Bernard. The letters of St Bernard of Clairvaux. Kalamazoo, MI: Cistercian Publications, 1998.
Find full text
7
Barclay, John. Extract from a sermon preached in St. Andrew's Church, Toronto, on the 30th April, 1865, by the Rev. Dr. Barclay, on the occasion of the sudden death of Colonel E.W. Thomson, one of the elders of the congregation. [Montreal?: s.n.], 1987.
Find full text
8
Auth, Charles R. A Dominican bibliography and book of reference, 1216-1986: A list of works in English by and about members of the Order of Friars Preachers, founded by St. Dominic De Guzman (c1171-1221) and confirmed by Pope Honorius III, December 22, 1216. Washington, D.C. (487 Michigan Ave., NE, Washington 20017): Dominican House of Studies, 1986.
Find full text
9
Auth, Charles R. A Dominican bibliography and book of reference, 1216-1992: A list of works in English by and about members of the Order of Friars Preachers, founded by St. Dominic De Guzman (c1171-1221) and confirmed by Pope Honorius III, December 22, 1216. Washington, D.C: Dominican House of Studies, 1992.
Find full text
10
Buś, Anthony. A mother's plea: Journey into the light. Stockbridge, MA: Marian Press, 2005.
Find full textBook chapters on the topic "English Congregation of the Order of St"
1
Dunstan, Petà. "2. Catching the Franciscan Spirit : John Moorman and St Francis in His Student Days." In The Franciscan Order in the Medieval English, edited by Michael Robson and Patrick Zutshi, 25–48. Amsterdam: Amsterdam University Press, 2018. http://dx.doi.org/10.1515/9789048537754-005.
Full text
2
Halcomb, Joel. "Godly Order and the Trumpet of Defiance." In Church Life, 25–44. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198753193.003.0002.
Full textAbstract:
This chapter explores the politics of church life among Congregational gathered churches during the English Revolution. In contrast to studies that view gathered church life at this time as too fluid and unsettled to be meaningfully analysed, it outlines the social relations and ecclesiastical structures that shaped the ‘mixed’ church polity of Congregational churches, arguing that these structures defined the corporate and personal experience of their members. In a close analysis of the transactional debate and conflict apparent in two case studies, focusing on the politics of Congregational church life at Norwich and Bury St. Edmunds in the 1640s and 1650s, it concludes that these politics were formative and creative. They determined a church’s beliefs, practices, identity, and communal life in a process best understood as denominational formation. This chapter therefore provides a method for studying religious experience within other institutional churches established both in this period and more generally.
3
"The Bishop in the Rain: Celebrating the New Order in Symeon of Durham’s Libellus de exordio, Old English Durham and the Capitula de miraculis et translationibus sancti Cuthberti, 1066–1140." In The Afterlife of St Cuthbert, 48–74. Cambridge University Press, 2020. http://dx.doi.org/10.1017/9781108780766.004.
Full text
4
Mujica, Bárbara. "Friends and Enemies: The Last Years." In Women Religious and Epistolary Exchange in the Carmelite Reform. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463723435_ch11.
Full textAbstract:
War resumed in May 1618. The Isabel Clara Eugenia provides a detailed description of the attack by Protestant forces on the Castle of Antwerp. The English and Louvain nuns decided that they did not want to confess to Discalced Carmelite priests, which put them at odds with Ana de San Bartolomé and the hierarchy. Finally, the Congregation in Rome decided that the rebel convents would come under the jurisdiction of their respective bishops, not the hierarchy of the order. Ana’s sadness turned to rage when Anne of the Ascension, the English prioress, attempted to make a new foundation in Bruges under the jurisdiction of the Bishop. Ana’s Meditaciones sobre el Camino de Cristo reveals her distress over these events.
5
Dawson, Jane E. A. "John Knox, Christopher Goodman and the ‘Example of Geneva’1." In The Reception of Continental Reformation in Britain. British Academy, 2010. http://dx.doi.org/10.5871/bacad/9780197264683.003.0006.
Full textAbstract:
This chapter provides a narrative of the sustained use of Genevan forms of worship in the British Isles after Knox and Goodman’s return from exile. Genevan devotional practices were not strictly celebrated by the former exiles alone. The broader singing of metrical psalms in England aroused suspicion by authorities of a popular brand of Calvinism. It was not ultimately Cranmer’s Latin translation of the Bible that English and Scottish Protestants shared, but a common edition of the Bible produced by the English exile congregation in Geneva. Gaelic translations of the Geneva Bible intended for an Irish readership extended the edition’s use even further. The discussion also draws attention to Archbishop Adam Loftus’s missionary plan to deploy Goodman in Ireland in order to introduce reformed worship.
6
Bueltmann, Tanja, and Donald M. MacRaild. "Independent and sectarian: working-class English associational culture." In The English diaspora in North America. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781526103710.003.0004.
Full textAbstract:
This chapter moves beyond the St George’s societies that scholars portray as proof that the English principally indulged in elite civic activism rather than ethnic behaviour. A second tier of English association developed in the 1870s catering specifically for independent working class migrants. The Order of the Sons of St George (OSStG; 1870) and the Sons of England (1874) represented something different. Clearly, working-class Englishmen and women in the US and Canada felt the need for another type of organization—one whose fees they could afford, something that provided them with mutual aid. These English ethnic friendly societies drew upon homeland traditions. In the US, they also took shape with an American culture of associating. Such organizations were structured by the imperatives of class solidarity and ethnic togetherness. Indeed, ethnicity also sponsored (and was sponsored by) tension and competition with the Irish. This chapter traces these developments with a particular view to the context in which they were founded, and where they were set up. The OSStG, for instance, came about in part as a coordinated response to a heightened ethnic consciousness.
7
Bueltmann, Tanja, and Donald M. MacRaild. "English, Scots and Germans compared: British and continental perspectives." In The English diaspora in North America. Manchester University Press, 2017. http://dx.doi.org/10.7228/manchester/9781526103710.003.0007.
Full textAbstract:
The English ethnic associationalism we describe in this book was not unique; indeed, it was part of a world of associations. Providing a comparative context is therefore crucial. Chapter 6 charts the evolution and purpose of those ethnic clubs and societies established in North America by other migrant groups. We focus particularly on Scots and Germans and explore the beginnings of the associational culture of these groups. The Scots were the most active in the early phase of settlement, also anchoring their associationalism in philanthropy. St Andrew’s societies, much as those of St George, had an elite dimension, but catered for a broader migrant cohort—those in distress. Similarities in the work of the two organisations even led to concrete co-operation. From the mid-nineteenth century onwards, however, the Scots developed a second and distinct tier: an ethnic associational culture at the heart of which lay sport. This contributed to a significant proliferation in Scottish ethnic associational activity—though one that was trumped, in the early twentieth century—by the Scottish mutualist branches in both the US and Canada (Order of Scottish Clans and the Sons of Scotland respectively). We also develop non-British/Irish comparators through an examination of developments in the German immigrant community in North America to establish to what extent language was a factor in immigrant adjustment to new world realities. Examining the Germans will also permit consideration of how external developments—in this case particularly the First and Second World Wars—were watersheds that united British Isle migrants, while casting out Germans and the more militant wings of the Irish.
8
Bombi, Barbara. "The War of St Sardos and the Deposition of Edward II (1323–1327)." In Anglo-Papal Relations in the Early Fourteenth Century, 154–82. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198729150.003.0007.
Full textAbstract:
This chapter investigates the bureaucratization of administrative and diplomatic practices during international political conflict and domestic turmoil at the time of the Anglo-French war of St Sardos (1323–5) and the deposition of Edward II (1327). The specific aim of this section is to demonstrate how domestic and international conflicts influenced record-keeping and diplomatic practice in England and the papal curia, ultimately questioning whether bureaucratic developments were entirely driven by what Weber called an ‘autonomous’ logic. Focusing on the surviving English and papal diplomatic correspondence, the chapter first looks at how John XXII arbitrated in the Anglo-French conflict and dealt with the English domestic crisis, drawing on the evidence of the registers of secret letters, which were created by the papal chamber as a new series of registers in order to record political correspondence. It then examines English diplomatic correspondence and record-keeping in the same period, in particular the Roman rolls and the Treaty rolls, emphasizing the practices adopted by the English crown’s administrative departments at times of internal and domestic crisis.
9
Soileau, Jeanne Pitre. "Boys’ Verbal Play." In Yo' Mama, Mary Mack, and Boudreaux and Thibodeaux. University Press of Mississippi, 2016. http://dx.doi.org/10.14325/mississippi/9781496810403.003.0003.
Full textAbstract:
This chapter presents a select, but crucial, set of examples of boys at verbal play. Third grade boys play the “dozens,” fifth and sixth grade boys display joke telling abilities, and a young man of fourteen skillfully coordinates a babysitting group at St. Joan of Arc Catholic Church Bingo. “Dozens” are fast and crude; jokes are a test of verbal competence (and are crude). They consist of patterned set pieces exploring sex, marriage, scatology, silly plays on words, i.e. much the same foolishness adults joke about. Gregory, the head of babysitting at St. Joan of Arc Bingo, employed humor and verbal acuity in order to control his young charges. He was adept at both Standard English and Black English vernacular and exhibited poise, a range of language abilities, and leadership qualities. Boys’ verbal play demonstrated the conservative element of schoolyard genres. “Dozens” have been collected since 1939, some of the jokes are re-cycled from the 1950s.
10
Davies, Joshua. "The language of gesture: Untimely bodies and contemporary performance." In Visions and ruins. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526125934.003.0005.
Full textAbstract:
This chapter explores the medieval interests of two twenty-first century pieces of art: Elizabeth Price’s immersive video installation, The Woolworths Choir of 1979 (2012), and Michael Landy’s Saints Alive (2013). Both of these works turn to medieval culture in order to examine the untimeliness of the body and this chapter traces their sources and explores how their work speaks with, and to, medieval representations of the body. It contextualises Price and Landy’s work with explorations of medieval effigies and the Middle English poem St Erkenwald. The methodology of this chapter is informed by Aby Warburg’s work on gesture in early modern art and interrogates moments of contact and communication across time.
Conference papers on the topic "English Congregation of the Order of St"
1
Blunden, Luke S., William M. J. Batten, and ‘Bakr S. Bahaj. "Comparing Energy Yields From Fixed and Yawing Horizontal Axis Marine Current Turbines in the English Channel." In ASME 2008 27th International Conference on Offshore Mechanics and Arctic Engineering. ASMEDC, 2008. http://dx.doi.org/10.1115/omae2008-57763.
Full textAbstract:
At some sites with high tidal stream velocities there is an appreciable change in flow direction (‘swing’) away from 180 degrees between the two maxima of flow speed. In order to assess the performance of horizontal axis marine current turbines in non rectilinear currents, measurements of a model rotor have been made in a towing tank. Curve fits have been calculated as a function of the cosine of the yaw angle squared and the thrust as cosine of the yaw angle. The curve fits have been used in a case study to investigate the impact of fixed-orientation or yawing rotor designs on average annual energy output, at three locations in the English Channel. All three sites are of the type where flow is accelerated around a headland or cape, but their tidal streams vary in deviation from rectilinearity. For two of the sites — Portland Bill (Dorset, UK), Race of Alderney (Alderney, Channel Islands/Normandy, France) and St. Catherine’s Point (Isle of Wight, UK) — available data consisted of tidal stream diamonds printed on Admiralty navigational charts. These rely on local tidal elevations for interpolation of tidal streams. At the other site — St. Catherine’s Point, Isle of Wight, Hampshire — current meter measurements of duration one month were available from the British Oceanographic Data Centre (BODC) at the location of a tidal diamond, allowing a direct tidal analysis. For the three sites, the available data were analyzed into harmonic constituents and then extrapolated into the future. For each year’s worth of predictions, the cubed speeds as a function of time were sorted into bins to form a histogram. The annual power output for each design of turbine was then calculated using the known performance at each value of cubed speed. This process was repeated for each year over an 18.6-year lunar nodal cycle in order to ascertain the inter-annual variation in power output.